THE BIBLE 

AND 

THE SUNDAY SCHOOL 











Rev. Richard Newton, D. D. ; Rev. Lvman Abbott, D. ^^ffj^^ 

Rev F A. O'Mara, D. D. ; P. P. Bliss; Miss Frances E. Wiilard, *^ VA - 

HMut; Rev.'j.L.Hurlbut; J. E Searles Jr ; Rev. Henry Jard 

Beecher M. C. Hazard, Esq.; Rev. Jno. H. Castle DD Rev J. 

E. Latimer, D. D. ; A. O. VanLennep, Esq. ; Rev. H. M. Par 

sons, D. D.; Rev. F. H. Marling; MissAg. E. Winslow, 

Rev. E. O. Haven, D. D.; Rev. C. H. Payne, D. . D., 

Rev. W.F. Crafts; Rev S. L. Gracey; Mrs. W. *. 

Crafts; Rev. B. P. Ravmond; Miss Jenny B. 

Merrill; C. M. Morton, Esq.; Rev. H. W. 

Warren, D. D. : Rev. D. Marvin, Jr.; 

Hon. A. D. Shaw. 

EDITED \»^/ 

REV. WjFk CR AFTS. 

Gather the people together, men and women, and children and thy stranger that is i wlttdi i th 
gatCB, that they may hear, and that they may learn, and fear the Lord l™*^****™* n 
ill the words of this law : and that their children, which have not known any thing may £"»«* 
learn to fear the Lord your God, as long as ye live in the land whither ye go over Jordan tc 
it.— Deut. xxxi. 12, 13. 



CHICAGO: 

FAIRBANKS 
1878. 







> 



C 1 



CONTENTS. 



I.-THE BIBLE, THE WORD OF GOD. page. 

1. Science confirming the Scriptures I 

2. The Bible's Divine Character shown in its Historv. . 6 



II.— THE BIBLE AND ITS STUDENTS. 

1. Structure and arrangement of the Bible 7 

2. Manners and Customs of Bible times .... 12 

3. Geography of the Bible 12 

4. Revision of the Bible 13 

5. Principles of Interpretation 15 

6. Reasons for Bible Reading. Methods of Bible Read- 

ing. Comprehensive Bible Reading 17 

7. Topical Bible Reading - 24 

8. Bagster's Scripture Index 26 

9. " Bible Readings " in their various uses 32 

10. Bible Marking 41 

1 1 . Personal study of the Lesson. 44 

12. Adults as Bible Students in the Sunday School .... 45 

13. Further Hints on How to Study the Bible 47 



III.— THE BIBLE AND ITS TEACHERS. 

1. Hints on the Public use of the Bible 52 

2. The Pastor's Relation to the Sunday School 53 



CONTENTS. 



PAGE. 

TIT.— THE BIBLE AND ITS TEACHERS {continued). 

3. Using the Bible with Enquirers. 54 

4. " How can we get rid of Incompetent Teachers?". . 56 
• 5. Three Requisites in Religious Teaching 57 

6. Conditions of Teaching with power 58 

7. Normal Class Training for Teachers 61 

8. Qualities and Training of Primary Teachers 62 

9. Attention Discipline, and Questioning 6^ 

10. Illustrative Teaching 64 

11. Importance and Method of Public Reviews 67 

12. What the Sunday School Teacher may learn from 

Secular Schools 70 

13. A Study of Christ as the Model Teacher 86 

14. Spiritual work in the Sunday School 89 

15. The Sunday School Teacher's Decalogue 90 

16. Chart for Preachers and Teachers. . 91 



IV.— THE BIBLE AND CHILDHOOD. 

1. The Bible Estimate of Childhood 92 

2. " How shall we Manage Unruly Boys in the Sunday 

Schools?" 97 

3. " How can we get Pupils to Study their Lessons at 

Home ? " 97 

4. " How can a more general attendance of Children at 

preaching be secured ? " 100 

5. Preaching to Children 102 

6. The Lesson of the Primary Class 103 

7. Conversion of Children 107 

8. Culture of Converted Children 109 

9. Home Christian Culture 112 

10. The Sunday School and the Home .... 114 



CONTENTS. 



PAGE. 

-THE BIBLE AND SUNDAY SCHOOL APPLIANCES. 

1. The Name of the Sunday School 120 

2. Sunday School Room and Library Plan 121 

3. Constitution 121 

4. Programme 122 

5. Financial System and Culture of Benevolence . . . 123 

6. Music for General School and for Primary Class. ... 125 

7. Sunday School Concerts 1 26 

8. Printing Press Helps in Sunday School Work 127 

9. Organization of Primary Class 134 

10. The Value and use of Sociables. ... 135 

11. An Ancient Religious Convention 135 



VI.— THE BIBLE AND THE WORLD. 

1. The Bible and the Public Schools 147 

2. Christian Temperance Work 150 

3. The Bible and Universal Brotherhood 151 



LECTUEE OUTLINES 



ON 



^\z §ihle uvfo % Snnbaj SxfeonL 



I. THE BIBLE, THE WORD OF GOD. 

Its Inspiration. 2 Timothy in. 16, 17 ; 2 Peter i. 20, 
21 ■ Romans xv. 4 ; 1 Cor. x. 11 ; Ephesians vi. 17 ; 1 Thes. 
ii. 13. 

Its Sufficiency. Luke xvi. 31 ; Deut. iv. 2 ; Pro v. xxx. 

5, 6 ; Rev. xxii. 17-19. 

Itii Power. John xv. 3 ; xvii. 17 \ Eph. v. 26 ; Jer. xxiii. 
29 i Heb. iv. 12 ; Psalm xix. 7-11. 

Our Need Of It. Psalm cxix. 18 j Luke xxiv. 45 ; 
John vi. 63 ; 2 Cor. iii. 5, 6. 

Its Use, and Our Duty towards It. Nehem. viii. 

6, and ix. 2, 3 ; 2 Chron. xvii. 9 ; 1 Peter iv. 11 ; Acts, xviii. 
2 f -, and xvii. 11, 12 : 2 Cor. ii. 17 ; Deut. vi. 6, 7, and xxix. 
29 ; Joshua i. 8 - Psalm i. 2; 1 Peter ii. 1, 2 ; Col. iii. 16; 
Psalm cxix, 1, 2, 9, 11, etc. 

1. Science Confirming the Scriptures. 

BY REV. H. W. WARREN, D.D. 

Years o: discussion have established these two principles : 

(I.) The Bible no where opposes demonstrated 
Science. 

(II.) The Bible always has been, and is yet, far 
m advance of the attainments of Science, even in 

advance of man's ability to understand its lilai'ji declarations. 



2 THE BIBLE AND THE SUNDAY SCHOOL. 

These are remarkable propositions. If they are maintained 
there is no more ground for contention. There must be wis- 
dom from God in its pages. 

The Eible was written in ages of ignorance of the sciences 
of to-day, by unlearned men, in a great part, and it would be 
simply impossible for them, as men, to avoid statements in 
opposition to the knowledge and discoveries of to-day. Even 
wise men could not do it. Pythagoras, and the wise men of 
his day, taught that the earth was flat. And the wise men of 
our day have taught within the remembrance of many of us, 
that marine shells, found in the high mountains, were proof ot 
the Noahcian deluge. Voltaire showed his fitness to lead a 
scientific assault on the Bible, by declaring that these shells 
were brought to their places in the mountains, by the crowds 
of pilgrims from the Holy Land ! Indeed, there is hardly an 
established truth in science to-day. concerning which men have 
not uttered many erroneous opinions. I do not affirm that the 
Bible does not speak of some things according to visual ap- 
pearance, as the sunrise and sunset. But our nautical almanacs 
and other scientific treatises do the same thing to-day. I do 
not deny that some interpretations, and even translations of 
the Scripture, have been contradictory to demonstrated science. 
For how can we truly translate from a foreign language, things 
we could not understand, if written plainly in our own 1 It 
needs knowledge to read scientific statements. But, uniformly, 
that translation which has harmonized with science has been 
found to be the truer one. Indeed, the translations of many 
scriptural texts have been very difficult, because we lacked the 
knowledge to make their real signification seem possible to our 
thought. Discovering the scientific truth, we returned to the 
Scripture, and its meaning was clear as sunlight. Several 
passages which seemed, when fairly translated, to teach error, 
or to be poetical flights, have since been proved to be state- 
ments of literal facts. The Bible has been routed from many 
a position it never held, discovered to be impregnably in- 
trenched, alter its rout had been heralded. This will repeatedly 
appear in illustrating the second proposition. That the Bible 
could avoid error proclaims that God was in all its writing. 
How much more that it could always be in advance of science 
and discovery. Let us see if this second proposition is capa- 



THE BIBLE AND THE SUNDAY SCHOOL. 3 

ble of proof. The Bible has asserted from the first, that 
creation of matter preceded arrangement. It was chaos, void, 
without form, darkness. Arrangement was a subsequent 
matter. The world was not created in the form it was to 
have. It was to be moulded, shaped, stratified, mountained, 
and vallied, subsequently. All of which science utters ages 
afterwards. The Bible has been sneered at a thousand years, 
for saying that light existed before the sun was outlined and 
limited. But now, men are praised for asserting the same 
thing. Peans are sung to La Place, that belong to God, and 
which are sung to God by angels, and all others who know 
that the Bible is older science than the Mecaniaue Celeste. It 
is a recently elucidated idea of science that the strata of the 
earth were formed by the action of water, and the mountains 
were once under the ocean. It is an idea long familiar to 
Bible readers. " Thou coverest the earth with the deep as 
with a garment. The waters stood above the mountains. At 
Thy rebuke they fled ; at the voice of Thy thunder they hasted 
away. The mountains ascend, the valleys descend unto the 
place Thou hast founded for them." The whole volume of 
geology in a paragraph ! Volumes of demonstrations of the 
impossibility of the Deluge might have been saved if men had 
been willing to read the explanations of God, by Peter : " For 
of this they are willingly ignorant that by the word of God 
there were heavens of old, and land framed out of water, and 
by means of water, whereby the ivorld that then was, being over- 
flowed by water perished ; " — a geological subsidence*-" but 
the heavens that now are and the land " — the present geolo- 
gical upheaval — " by His word are kept for fire, &c." Every 
difficulty vanishes. It is a single sentence of geologic history, 
foretold and arranged by God for a specific time and purpose, 
and no more difficult than upheavals and subsidences that have 
occurred in our day. Ages on ages man's wisdom held the 
earth to be flat. Meanwhile God vi as saying, century after 
century^ of Himself, "He sitceth upon the sphere of the earth." 
[Gesenius.] Men racked their feeble wits for expedients to 
uphold the earth, and the best they could devise were ser- 
pents, elephants, and turtles. Meanwhile God was perpetually 
telline men that he had " hung the earth upon nothing." 
Men were ever trying to number the stars, Hipparcus count- 



4 THE BIBLE AND THE SUNDAY SCHOOL. 

ed 1022 ? Ptolemy 1026. And it is easy to number those vis- 
ible to the naked eye. But the Bible said that they were, 
as the sands of the sea, " innumerable." Science has appliances 
of enumeration unknown to other ages, but the space penetrat- 
ing telescopes reveal more worlds : eighteen millions in a single 
system, and systems beyond count, till men acknowledge that 
the stars are innumerable to man. It is God's prerogative " to 
number all the stars. He also calleth them all by their names." 

Torricelli's discovery, that the air had weight, was received 
with incredulity. For ages the air had propelled ships, thrust 
itself against the bodies of men, and overturned their works. 
But no man ever dreamed that weight was necessary to give 
momentum. During all the centuries it had stood in the Bible, 
waiting for man's comprehension : " He gave to the air its 
weight." [Job xxviii. 25]. 

The pet science of to-day is meteorology. The fluctuations 
and variations of the weather have hitherto baffled all attempts 
at unravelling. It has seemed that there was no law in the 
fickle changes. But at length perseverance and skill have tri- 
umphed, and a single man in one place predicts the weather 
and winds for a continent. But the Bible has always insisted 
that the whole department was under law. Nay, it laid down 
that law so clearly, that if men had been willing to learn from 
it, they might have reached this wisdom ages ago. The whole 
moral law is not more clearly crystallized in, " Thou shalt love 
the Lord thy God w T ith all thy heart, and thy neighbour as 
thyself," than all the fundamentals of the science of meteorology 
are crystallized in this word: "The wind goeth toward the 
south (equator), and turneth about (up) unto the north ; it 
whirleth about continually : and the wind returneth again ac- 
cording to his circuits (established routes). All the rivers run 
into the sea, yet the sea is not full. Unto the place whence 
the rivers come, thither return they again. " [Eccles. i. 6, 7.] 

That the central part of the earth was molten fire was re- 
ceived with great hesitation \ and even now, after numerous 
proofs, is by some minds hotly contested. But God knows, 
and he says, " Out of the earth cometh bread, but at the same 
time underneath, it turns itself as fire J> [Job xxviii. 5]. Long 
before it was supposed that rock could be melted, the Bible 
declared that "the hills melted like wax.' 7 " Poetic figure/' 



THE BIBLE AND THE SUNDAY SCHOOL. £ 

says the rhetorician. "Literal truth," says the laborious 
chemist. 

That light makes music in its passage is asserted by God to 
Job, by science more than three thousand years afterwards. 
Poets Shakspeare, Byron, Milton, Addison, Mrs. Browning, 
Willis, and others, have uttered the conception as a fancy ; 
the Bible and science as fact. The Word is a golconda of 
^gems. Beautiful the thought and words of him who mines it. 

" There's not the smallest orb that thou beholdest, 

But in his motion like an angel sings." — A.D. 1596 (?) 

" The morning stars sang together." — 3000 years earlier. 

God's statement that the sun's " going is from the end of the 
heaven, and his circuit on the ends of it," has given edge to 
many a sneer at its supposed assertion, that the sun went round 
the earth. It teaches a higher truth. Let pigmies learn the 
truth of alpine proportions, that the sun itself is but a superior 
planet, and flies in a path of eighteen millions of years, from 
one end of the heavens to the other, around the Pleiades as its 
sun. Confounded Job, a puny sick man, could answer nothing 
when asked if he could bind the sweet influences of the Plei- 
ades. He did not know that they swung millions of suns 
and their attendant worlds. 

When I hear so eminent an astronomer, and so true a Chris- 
tian, as Mitchell, who understood the voices, in which the 
heavens declare the glory of God, as his own vernacular tongue, 
who read the significance of God's embodied word with delight, 
and who fed upon God's written word, as his daily bread ; 
when I hear him declare, " we find an aptness and propriety in 
all these astronomical illustrations, which are not weakened 
but amazingly strengthened, when viewed in the full light ot 
our present knowledge ; " when I hear Herschel declare, " all 
human discoveries seem to be made only for the purpose of 
confirming more strongly the truths that come from on high, 
and are contained in the sacred writings," I ask, who is he that 
declares that the Bible and science are at variance ] I shall 
probably find that he is ignorant of both. God has scattered 
brief not^s of His works in the Bible. Man's discoveries are 
but illustration and comment. 

11 The city was pure gold like unto clear glass." [Rev. xxi. 
18.] How many sneers the Bible has endured for such a state- 



(5 THE BIBLE AND THE SUNDAY SCHOOL. 

ment ! It could bide its time. Truths always can. Faraday 
has demonstrated that fine gold may become perfectly trans- 
parent like clear glass. And some -of the most beautiful pro- 
ductions in ruby glass are produced by solutions of gold. 

Whatever point we touch sheds confirmation on the Book 
that gives a light to every age. " It gives, but borrows none." 
It must be the wisdom of Omniscience behind it ; the Mind 
that knows the end from the beginning. 

2. The Bible's Divine Character shown in its 

History. 

This subject is so full of incidents that a fair treatment of 
the question would require the space of this whole volume. A 
most interesting personal study or public lecture maybe prepared 
by hiring or buying the fifteen large diagrams and pictures on 
" The Literary History of the Bible," of the London or Ameri- 
can Sunday School Union, at some of their depositaries ; buy- 
ing also or hiring the following books : — " The Book and Its 
Story," •' Leaves from the Book and Its Story," " Our English 
Bible/' " Bible in many Tongues," and "Farmer Tomkins 
and his Bibles." 






II. THE BIBLE AND ITS STUDENTS. 



BE ARCH THE John 5: 39. 

Scriptures, John 2: 12,1s. 



Josh. 1 : 8. 
Psa. 119 ; 1? 



IARNESTLY, 
4NXIOUSLY, 



Psa. 119 : 9. 



REGULARLY, l 



Psa. 1 ; 2. 



I i AREFULL Yj 2Tim.V: 16,'l7. 
fUIVlBLY, James 1:21 



THE BIBLE AND THE SUNDAY SCHOOL. 7 

Structure and Arrangement of the Bible. 
A Normal Class Paper, by Bev. J. H. Vincent, D.D.* 

(I.) THE SACRED CANON. 

(1.) There are many possible methods by which an all 
wise Creator might communicate to man a knowledge 
of His character and will. 

(2.) The way in which our Creator has seen fit to reveal 
Himself to man is by a supernatural history produced 
on the earth under His immediate direction, and then 
under the same divine direction and inspiration recorded 
in a series of books. 

(3.) This history, thus recorded, having a religious aim, will of 
necessity contain a great variety, as to its subject- 
matter. It will have history, geography, biography, 
doctrine, ethics, poetry, prophecy, etc. 

(4.) The human mind produces many books, containing human 
deductions, speculations, imaginations, etc., etc. Some 
claim to be the results of reason ; others to be the revela- 
tions of God, or of the gods ; while some of them are the 
productions of minds intent upon deception and mischief, 
whatever they may profess. 

(5.) If, therefore, the true God should give a true book for 
human instruction there must be evidences that it 
is truly from God, so that men may distinguish 
between it and the false or defective works of man. 
There must be a rule or standard by which we may 
certainly know just what books are human and what are 
divine. 

(6.) Therefore we have what is called the Canon of Scripture. 
(a.) The word "Canon" signifies literally a Straight 
line, a rule, a law, a standard. 

* Those who contemplate organizing- a Normal Class should write to Rev. J. H. Vin- 
cent, D.D., 805 Broadway, N.Y., for a catalogue of his Normal Class papers and 
books, which form the completest sj-stem of training for religious teachers ever pre- 
pared. 



; THE BIBLE AND THE SUNDAY SCHOOL. 

(J.) The Scripture itself is a canon or rule of 

life, the authoritative standard of religion and 
morality. 

(c.) The tests, rules, or standards by which we deter- 
mine that it is in whole or in part from God are 
called the " Canon of Scripture." 

(d.) The several books which are thus examined and 
proved to be genuine and authentic are called 
" The Sacred Canon." 

There are many 

(11.) EVIDENCES WHICH SUSTAIN THE CLAIM OF THE BIBLE 

BELIEVER 

That the book on which he rests is from God. (1.) It has 
long been accepted as divine by the Church — both 
Jewish and Christian. (2.) It has stood the most 
Searching tests of friends and foes for centuries. (3.) 
Exposed by various translations and by sectarian interests 
to the liability of interpolation and change it remains 
essentially the same. Its u various readings " do not 
affect the great doctrines which it contains. (4.) Its 
internal Character, unity, purity, marvellous moral 
standards, fidelity to human nature, etc., etc., prove its 
divinity. (5.) Its adaptation to human needs 
and its effects upon the race wherever permitted to exert 
its energies, abundantly demonstrate that it is not a 
human production. (6.) It is in striking harmony 
With true science. The facts of nature, and of human 
nature, and of human history, sustain the claims of the 
book. (7.) To the personal experience of all who 
have tested and trusted it we may safely appeal. The 
Bible is the missing keystone in individual and in social 
life. Once inserted, it proves that He who made man and 
put him into this world, also made the Bible as his safe- 
guard and stay. 
There are ten 



THE BIBLE AND THE SUNDAY SCHOOL. 9 

(III.) NAMES BY WHICH THE BOOK OF GOD IS KNOWN. 

These are divided into four classes. 

(1.) From the material used in making ancient books 

it is called the Bible. 

" Bible " — is from the Greek word hiblos, a book. 
" The name was given originally, like liber in Latin, 
to the inner bark of the linden or teil tree, and 
afterwards to the bark of the papyrus, the mate- 
rials of which early books were sometimes made." 
Chrysostom, in the fourth or fifth century, first 
applied the term " Biblia " to the whole collection 
of sacred books. 

(2.) From the mode of revealing and recording 

the Kevelation it is called the Oracles and the 

Scriptures. 

11 Oracle " — from the Latin word oro, to speak : os, 

oris, the mouth. The sanctuary of the tabernacle 

and the temple was called the oracle. 1 Kings vi. 

16 • Psalm xxviii. 2. The term is used in the New 

Testament to designate the revelations of God. 

Acts vii. 38 ; 1 Peter iv. 11. For the htfaihen use 

of the word, see "oracle" in any dictionary or 

encyclopaedia. 

" Scriptures" — Latin, scribo, I write — Scriptus. The 

Jews called their sacred books Kethib, written, or 

mikra, gathering. 

(3.) From the contents of the Book it is called the 
Word, the Law, Prophets, and Psalms, and the 
Testaments or Covenants. 

11 Testament." — The word diatheke, which we now 
translate testament, signifies either a testament 
or a covenant. Covenant — an agreement, a mu- 
tual arrangement ; two Testaments, old and new. 
"Not two distinct and unrelated covenants, but 
merely the former and the latter dispensations of 
the one grand covenant of mercy.' ' — bush. 



10 THE BIBLE AND THE SUNDAY SCHOOL. 

(4.) From the character of the book it is called the 
Bible, the Holy Bible, and the Canonical Scriptures. 

(IV.) There are three 

CLASSIFICATIONS OF THE BOOKS OF THE BIBLE. 

(1.) In the Bible itself. See 2 Cor. iii. 14; 2 Cor. 
iii. 6 ; Zech. vii. 12 ; Matt. xi. 13 ; Matt. xxii. 40 ; 
Acts xiii. 15 ; Luke xxiv. 44. 

'«.) The recognised Jewish classification. 

(1.) The Law : — The five books of Moses. 
(2.) The Prophets :— 

(1.) The former Prophets : — Joshua, Judges, 

Samuel, and Kings. 
(2.) The latter Prophets : — Greater and 
Minor. 
($.) Hagiographa : — 

(1.) First class : — Psal., Prov., and Job. 
(2.) Second class : — Sol. Song, Euth, Lam., 

Eccl., and Es. 
(3.) Third class : — Dan., Ez., Neb., and 
Chron. 

%) The order of our version. 

(I.) The Old Testament :— 

(1/t The Pentateuch— G. E. L. N. D.— 5. 

(2.) The Historical- J. J. K. S. K. C. E. N. 

■p 19 

(3.) The Poetical— J. P. P. E. S.— 5. 

(4.) The Prophetical— 1. Greater :— I. J. 

(L0 E. D.— 5. 2. Minor:— H. J. A. O. 

J. M.N. H.Z. H. Z. M.— 12. 
(2.) The New Testament :— 

(1.) The Historical— M. M. L. J. A.— 5. 
(2.) The Pauline Epistles— R. C. G. E. P. C. 

T. T. T. P. H.— 14. 
(3.) The General or Catholic Epistles — J. P. 

J. J.— 7. 
(4.) The Prophetical— R.—1. 



THE BIBLE AND THE SUNDAY SCHOOL. 11 

(V.) THE CONTENTS OF THE BIBLE. 

(1.) God the Creator and Father is revealed 

in the Old Testament as ruler of men and nations, 
preparing the world for the advent of the Son. 

(2.) God the Son is revealed in the four "Gob- 
pels " of the New Testament as Prophet, Priest, 
and King of men, living, dying, rising from the 
dead, ascending into the heavens, promising be- 
fore his departure to send the Holy Ghost to abide 
with his faithful followers on the earth. 

(3.) God the Holy Ghost is revealed in the 

" Acts " and in the " Epistles " of the New Testa- 
ment as inspirer and comforter and almighty pro- 
tector of the Church in the earth. 



(4.) God the Father, Son, and Holy Ghost 
the one God— is revealed in the last book of 

the Bible — " The Eevelation " — as governing and 
directing all things of earth and heaven in the 
interest of the people of God, who, redeemed from 
sin, shall reign for ever in spotless purity, unbroken 
fellowship, unalloyed blessedness, for ever doing 
and delighting in the will of God. 

Blackboard Epitome of the above Paper. 

(As it would stand after it had been developed by a drill of the Class.) 

(I.) CANON OF SCRIPTURE. 

(a.) Meaning, line, rule, law. 
(b.) Scripture is canon of life. 
(c.) Tests. 
(d.) The name applied. 

(II.) THE EVIDENCES. 

(1.) L. A. ; (2) S. S. T. ; (3) K. S. ; (4) I. C. j (5) A. H. N. ; 
(6.) H. T. S. j (7) P. E. 



12 THE BIBLE AND THE SUNDAY SCHOOL. 

(III.) NAMES. 

B. 0. S. T. W. ; T. L. ; L. P. P. ; T. C.; T. B. ; H. B. ; 
0. S. 

(IV.) CLASSIFICATION. 

(1.) B. 

(2.) J.—L. 5 B. M ; P. F. J. J. S. K. ; L. G., M. H. 1. Psa., 

P. J. j 2. Sol. S. R. L. Ec. Es. ; 3. D. Ez. N. Ch. 
(3.) Order of our version— 0. T., N. T. 

(V.) CONTENTS. 

(1.) God Eev. in 0. T. as ruler. 
(2.) God S. in Gospels as P. P. K. 
(3.) God H. G. in Acts as Insp. C. P. 
(4.) God F. S. H. G. in Rev. 

2. Manners and Customs of Bible Times. 

As this subject requires too many illustrations to be treated 
even briefly in these pages, we can only indicate the helps to 

its study. 

1. Illustrated Lectures on Oriental Customs, Costumes, 
Manners, Implements, &c. By A. 0. Van Lennep, Montclair, 
N. J., a native of Syria ; or by Rev. J. S. Ostrander, 
Haarlem, N. Y., both of whom lecture at very reasonable prices. 

2. Dr. Van Lennep' s great work, published by Harper 
Brothers, New York . 

3. Cheaper books on this subject are : " Freeman's Hand- 
book of Bible Customs/' Nelson & Phillips, N. Y. ; or*" Thorn- 
son's Land and Book (2 vols.\ Harper Brothers, N. Y. 



3. Bible Geography. 

Whitney's " Handbook of Bible Geography,' , Nelson & 
Phillips, N. Y., is an inexpensive and excellent treatment of 
this whole subject. 

For "prices of books noticed in this volume, see advertisement on last page. 



THE BIBLE AND THE SUNDAY SCHOOL. 13 

4. Eevision of the Bible.* 

BY REV. F. A. O'MEARA, D.D. 

(1.) There is a very strong repugnance among Christians 
Bgaiust any interference with the authorized version of our 
Bible. But, notwithstanding this, it is desirable that our ver- 
sion should be brought as near to the meaning and spirit of 
the original as the present state of Biblical scholarship will 
admit. This is required by loyalty to the text as it came from 
the hand of the inspired writers. 

* This vastly important task had its origin in the Convocation of Canterbury of the 
Church of England, in 1870. The late Dean Alford. Archbishop Trench, Bishop Elli- 
cott, Professors Lightfoot, Hort, Kennedy, and others, were appointed by the Convo- 
cation a committee, with power to associate other scholars from various denominations 
with them, for the purpose of revising the translation of the Scriptures now in common 
use, and known as King James' Version. In 1&71 Dr. Phillip Schaff was requested to 
iorm an American Committee, to co-operate with the English Committee in this task. 
He did so, and divided the American Committee into two Companies — one to work on 
the Old Testament and the other to work on the New Testament. Both Companies 
meet during most of the year monthly, in the Bible House, in this city, and prosecute 
their labours duriug two or three days. In the summer, however, they avoid the heat 
and noise of the great metropolis by holding a session of a week in length in some town 
where one of their members resides, and to which he invites them. Thus the Old 
Testament Company met in '73 at New Haven, in '74 at Princeton, in '75 at Andover, 
and last week at New Brunswick. 

The character of this Company is thoroughly unsectarian and Catholic. It embraces 
the most distinguished scholars and representative men of the great denominations, 
and, therefore, is eminently fitted to aid in completing a broad and comprehensive work. 
The Chairman of the Old Testament Company is Professor Green, of Princeton, and the 
other members are as follows, being named in alphabetical order ; Dr. Aiken, of the 
Theological Seminary at Princeton ; Dr. Chambers, one of the pastors of the Collegiate 
Church, New York ; Dr. Conant, of Philadelphia ; Dr. Day, of the Theological Seminary 
at New Haven ; Dr. De Witt, oi the Theological Seminary at New Brunswick ; Dr. Hare, 
of Philadelphia; Dr. Krautb, of the University of Pennsylvania; Dr. Lewis, oi Union 
College at Schenectady ; Dr. Mead, of the Theological Seminary at Andover ; Dr. Pack- 
ed, of the Theological Seminary, Alexandria, Va., ; L'r. Osgood, of the University at 
; ;ster ; Dr. Strong, of the Drew Theological Seminary, and Dr. Van Dyke, a mis- 
iry and learned Oriental scholar in Syria. 
Not all of these gentlemen are or can be equally regular in attending the meetings. 
Thus Dj. Conant and Dr. Taylor Lewis (the latter on account of his health) are seldom 
present, and Dr. Van Dyke is obliged, of course, to make his suggestions by letter. 

The method of doing the work is exceedingly thorough, and will, therefore, no doubt, 
prove generally satistactory. The British Committee sends printed copies of their re- 
vision to the American Committee, who go over it with the greatest care and conscien- 
tiousness, making such suggestions of alteration and improvement as they deem advis- 
able. A bare majority of the Committee is enough in the first instance to establish a 
tentative or provisional reading. At. some subsequent meeting, however, after the 
members have had renewed opportunity to re-examine the passage, the provisional 
reading is taken up aaain, fully and deliberately considered, and then adopted or reject- 
ed by a tico-thirds majority. The work is then transmitted back to England for final 
examination and decision by the English Committee. If there still remain a few excep- 
tional difficulties, they are made the subject of correspondence and thus of final agree- 
ment. 
r i.'uc work of the American scholars is said to be very s&iisfactory to their English 



14 THE BIBLE AND THE SUNDAY SCHOOL. 

(2.) The task assigned is not really a revision of the 

Bible, which is the work of God, and cannot be either revised 
or improved. Nor is it really the production of a new transla- 
tion, since the authorized version is very nearly perfect. The 
purpose in this movement is rather to perfect the authorized 
version in those few points where a fuller knowledge of the 
original language, or a change in the use of English words, 
makes a change necessary. In this connection let it be re- 
membered that our present translation is the production of 
many revisions. 

(3.) Our present version requires revision in the following 
respects : — 

(a) Passages are to be omitted that are not found 
in the oldest and best manuscripts. It should be said 
here that these omissions will not weaken a single Christian 
doctrine. 1 John v. 7 should be erased for this reason. 

(b) Some passages require change to bring them 
into accord with the most ancient MSS. For exam- 
ple — -Rev. xxii. 14, should be not " blessed are they that do his 
commandments," which sounds like salvation by works, bat 
rather " blessed are they that have washed their robes," as in 
the earliest manuscripts. 

(c) Some original words have been incorrectly 
translated. For example — 1 Thess. v. 22, should be "ab- 
stain from every form of evil." Most of these changes are 
those of tenses and cases which do not affect the doctrine pre- 
sented in the least. 

brethren. Nearly all the suggestions made by the former have been adopted by the 
latter. The entire work is carried on in a reverent and conservative spirit, only those 
changes being decided upon which are deemed absolutely necessary, and which give a 
clearer and more accurate equivalent in English of the original Hebrew and Greek, of 
the two Committees the British is the more conservative in clinging to old words and 
usages : while the American is more radical, or, at least, more in sympathy with the 
changes in words and idioms about to be made in the near future. The Old Testament 
Company spent four days in the Sage Library, at New Brunsuick,in severe labour from 
9a.h. until 5 p.m. each day, and concluded their work by hnishing the revision of the 
100th Psalm. They have now, therefore, gone through the Pentateuch and one hundred 
of the Psalms. The New Testament Company have thus far revised the Gospels, the 
Acts, the Epistle to the Romans, and the Pastoral Epistles. 

It is not possible for u> to give the changes or different readings, inasmuch as details 
of this kind are kept secret, very properly, until the final work shall be given to the 
public. The entire work u ill probably require five years yet for its completion ] though 
it is quite likely thai, the Psalms i>r toe Pentateuch, or both, will at no distant date itt 
published as specwions oi the great task in hand. 



THE BIBLE AND THE SUNDAY SCHOOL, 15 

(d) Some passages, which very correctly and intelligibly 
represented the meaning of the original two and a half cen- 
turies ago, have, through the changes in the English lan- 
guage, ceased to do so to the modern reader, and therefore 
need revision. For example — " they took up their carriages" for 
u they packed their baggage,'' and " he that letteth will let," 
for •" he that hindereth will hinder." 

This centennial period of the Eepublic will be marked by 
the production of the authorized version of future generations, 
which will have been the production of English and American 
learned men and divines working in unison in London and 
New York, furnishing another bond of union between the two 
countries. 

5. Principles of Bible Interpretation. 

BY REV. LYMAN ABBOTT, D.D.* 

Locking at the Bible from the human side, we should re- 
member that it was 

Written, 



Copied, (^ , 

Translated, f ^ 



Printed 

Hence the following points should be observed in its interpre- 
tation : — 

(1.) Have a well-printed Bible. " The Teachers' Bible" 
of the American Tract Society and " Bagster's Bible" are the 

best. 

(2.) Get at the best translation, a. By studying it in 
"the original," it" possible, b. By comparing the received 
translations with the new translations that are appearing, c. 
By comparison also with French and German Bibles, especially 
" Luther's Bible." d. By examining modern commentaries, 
through which those who are without scholastij training can 
get at the true rendering. 

* Autlior of " Illustrated Commentary on Acts," also " Commentary on Matthew azui 
Mark," "Jesus of >'azareth," " Dictionary of Religious Knowledge," &c 



16 rSE BIBLE AND THE SUNDAY SCHOOL. 

(3.) Ascertain if you have a correct copy, 

There are from 120,000 to 800,000 variations in the various 
copies of the Bible, mostly unimportant typographical errors, 
and not one of them affecting any Bible doctrine. 1 John v. 
7, is now universally allowed to be an interpolation. These 
errors may be discovered by referring (a) to Teschendorf's 
Greek Testament, and (b) some critical commentary. 

(4.) Study the peculiar Circumstances of the writer of 
any passage under consideration. 

(a) Ask " Who is it that speaks in this passage ?" 

A Universalist preacher took as a text to preach against tutu re 
punishment, Gen. iii. 4, — "Thou shalt not surely die" — the 
words of the devil. A judge once said in a charge to the jury, 
; ' We have the highest authority for saying " skin for skin, yea 
all tiiat a man hath will he give for his life." The papers next 
day called attention to the fact that these words were uttered 
by the devil, adding — "Now we know who the judge regards 
as the highest authority." 

(6) Ask what is the character of the passage ? Law ? 

Poetry'? History] Philosophy? Why not interpret the poem 
in Judges v. 20, by the same prose laws that so many apply 
to the poem in Josh. x. 13 1 

(c) Ask " What is the temperament of the writer or 

Speaker ? " Kom. ix. 3 is to be read in the light of Paul's 
vehement nature, not used as a prose statement of a necessary 
principle of didactic theology. So John vi. 53, 63 is to be 
read with Christ's illustrative temperament in mind. 

(d) The general aim of the writer should also be kept in 
view. 

(e) We must put ourselves in the place of the origi- 
nal hearers or readers, remembering their customs and 
prejudices. In reading the twenty-third Psalm, if we have 
before our minds New England sheep unprotected, unguarded, 
and given the roughest of pastures, instead of the Oriental 
flock and fold, we shall have anything but pleasant views of 
God as our Shepherd. 

(/) Compare Scripture with Scripture, to find the 



THE BIBLE AND THE SUNDAY SCHOOL, IV 

real Bible meaning of words and phrases. See Jas. i. 27, and 
Matt, xxiii. 23 , Rom. xiii. 9, and Matt. xxii. 37-40. John 
xi\ r . 28, and John x. 30. 

(g) Take the plain and simple meaning of a passage. 
Ingenious interpretations are usually dangerous. 

(h) Allow for yourself, your prejudices, &c. The Calvi- 
nist reads Philippians ii. 12, 13, with all the emphasis on verse 
13, while the Arminian accents verse 12, and reads verse 13 
very lightly. 

Apply these principles to Matt. xvi. 19. 

Spoken by Therefore. 

1. Christ Authoritative. 

2. Temperament, Poetic. 

3. General aim, Enfranchisement of man. 

4. Comparing Scripture, " Keys "=power. 

" Kingdom "=allegiance. 
"Bind and loose '^forbid- 
den and permitted. 
Meaning : — 

" I will give the power (keys) in thy life of allegiance to God 
(Kingdom of God), so that what you forbid yourself shall be 
forbidden, (bind) and what you permit yourself .shall be per- 
mitted (loosed)." Compare Rom. viii. 1. 

Looking at the Bible from the Divine side, we add two fur- 
ther principles of interpretation. 

(a) The Object Of the Bible (2 Tim. lii. 16) prompts 
the question in our interpretation, " What spiritual effect am I 
to get or give from this passage ? " 

(b) The author of the Bible, being God, establishes the 
principle that its utterances are to be viewed as absolute truth. 

6. Reasons and Methods for Bible Reading. 

BY REV. W. F. CRAFTS. 

Reasons : — 

( 1. ) For rock foundations of Christian experience^ 

"It is written," not " I feel," should be the basis of our hope 



18 THE BIBLE AND THE SUNDAY SCHOOL. 

and fiiith. Feelings change, but " The Word of God abideth for 
ever." 
(2.) To enrich our Christian testimony. The Psalmist 

fitlv calls the Scriptures "testimonies.'' Every experience of 
Christian life may be concisely and beautifully uttered in Scrip- 
ture language. If a person commits to memory one new verse 
each day, beginning at three years of age, at seventy he will 
have learned 25,000 verses, that is, all the verses in the Bible 
suitable for memorising, there being 31,173 verses in all. Many 
families have begun this " verse-a-day " system, by repeating 
one verse a piece at the breakfast table each morning. The little 
volumes of u Daily Food," " Dew Drops M and others, with a 
verse for each day are helpful in this plan , each person having 
a different book each year, and each member of the family a 
different one at the same time. 

(3.) To enable us to help enquirers with appropriate 
Scripture.* 

(4.) To provide ourselves with fitting words for 
the sick room. 

(5.) To protect ourselves against temptation. Luke 
iv. 1-13. 

(6.) To guard ourselves against the false stand- 
ards of character in modern literature. 

Methods :— 

Notwithstanding all the reasons for Bible reading that 
have been mentioned, it is to many Christians a matter of 
duty rather than delight. What can we do to answer the 
prayer of Psalm cxix. 125, " Give me relish (literal) that I may 
know thy testimonies ? " How can the experience of Psalm 
cxix. 24 be attained 1 

(1.) Every one should have a reference Bible of his 

Own, strong enough to last a lifetime, and gather about it life- 
long associations. 

(2.) Every one should read the Bible wich a pur- 
pose. 

• Bee article on " Use of Bible with Enquirers." 



THE BIBLE AND THE SUNDAY SCHOOL. 19 

(3.) Read the Bible through in course, once or twice 

in a life-time, using 2 Tim. iii. 16, 17 as a personal glass through 
which to "read each passage, asking " What reproof in this for 
me 1 " " What instruction ] " &c. 

(4.) Read special portions of Scripture analyti- 
cally, looking into the deeper meanings, as astronomers search 
into the depths of the skies. New stars may be found in the 
most studied chapters. 

(5.) Read the Bible with a view to associate it with the 

scenes and surroundings of our lives. Looking out upon 
Nature ask" What does the Bible say of trees and shrubs ? " 
" What does the Bible say of rivers and waters ? " So of national 
affairs (Psa. xxxiii. 12-22; xliv. 1-3), evening (Psa. cxxi. 4-8) 
morning (Psa. iii. 5 ; v. 3) the Sabbath (Rev. i. 10-20) so of 
business, meals, journeys, rocks, storms, &c, <fcc. 

(6.) Read the Bible with biographical centres? As it 
is of intensest interest to read Revolutionary history, with 
Washington as the centre, so it will be found pleasant to read 
Jewish and Christian history with Moses or Samuel, or Peter 
or Paul as a living centre, grouping the scenes of which they 
were the most prominent human figures around their personal 
histories. 

(7.) Read and study the Bible socially. This is done in 
Teachers' Meetings, Bible Classes, &c. Each one's views are 
sure to be somewhat corrected, supplemented and stimulated 
by the views, arguments and suggestions of others. 

(8.) Read the Bible comprehensively, getting the grand view 
of each book or set of books. This is hardly second in value 
to any method of Bible study, and yet is probably least followed 
of any. Bible reading is for the most part, either " in course" 
or with sharp analysis of single verses here and there, or in 
single chapters. It is of the highest importance that we should 
also get a a comprehensive bird's-eye view of each Bible epistle, 
each history, each biography, by reading it continuously to the 
end, or at least with as few intervals and as short as if we were 
reading a modern letter, biography or history. Who would 
expect to comprehend the history of America by reading a few 
pages from Washington's administration, and then a few lines 



20 THE BIBLE AND THE SUNDAY SCHOOL. 

from Buchanan's, followed by a few words some days after 
from Munroe's times, and an extract from the year of Andrew 
Johnson's administration ? And yet that is the way many 
read ancient Jewish history, and wonder at the difference in 
customs and morality which they find in the different pages, 
having caught no conception of Israel growing like other nations. 
In order to a full understanding of Jewish history, that line 
should be followed through the Bible with continuous and com- 
prehensive reading- from its beginning to its close. So the 
biography of each Bible character should at one time be read 
in one or two sittings, and looked at as a whole, while at another 
time it may be important to read his single act and words 
analytically. It is important, on the same principle, to read a 
whole book of the Bible or a connected set of books continu- 
ously and comprehensively, to get the great general thought 
that pervades the whole. In illustration of this comprehensive 
reading of Bible books, we add a list of key words and key 
thoughts, which such a comprehensive reading has suggested. 
Other minds would perhaps see other central thoughts in some 
cases. We started out with the feeling that every book had 
some great purpose and leading thought, and that the author* 
would usually frequently employ some characteristic word or 
phrase to express that thought which would be appropriately 
designated as the "key word" or " key words" of that book : — 

Key Words of the Bible. 

Genesis— " In the beginning God" (i. 1). Exodus — 
"Brought out of bondage by the hand of God " (viii. 19). 
Leviticus — " Redeemed " by sacrifice and priesthood. Numbers 
— God dealing with Israel as with " Sons." Deuteronomy — 
" Remember." Joshua — Inheriting the promises (xxiii. 14, 15). 
Judges — " Deliverer." Ruth — Godly households. 1 Samuel — • 
"Thy God helpeth thee." 2 Samuel— " Thou lovest thine 
enemies " (xix. 6 ; xxiv. 10). Kings and Chronicles — " As 
long as he sought the Lord, God made him to prosper " (2 
Chron. xxvi. 5.) Ezra — "Separate" (x. 11). Nchemiah — 
" Let us rise up and build." Esther — The man whom THE 
KING delighteth to honour. Job — (Type of the race history) 



THE BIBLE AND THE SUNDAY SCHOOL. 21 

u God blessed the latter end of Job more than the beginning " 
(xlii. 12). Psalms — "Praise." Proverbs — "Wisdom." Ec- 
clesiastes — "Vanity." Song of Solomon — "My Beloved." 
Isaiah — " Salvation." Jeremiah — " My hope in the day of 
evil" (xvii. 17). Daniel—" Kingdom " (vii. 27). Hosea — 
"Return" (iii. 5). Joel — "Deliverance" (ii. 32). Amos — 
" Seek ye ME " (v. 4). Jonah— ■« Angry " (i. 2, 4 ; iv. 4). 
Micah — " Many nations shall come " (iv. 2). Nahum — " De- 
voured" (i. 10). HabaMuk— "Woe" (ii. 12). Zephaniah— 
"Punish" (i. 12). Haggai — " Consider your ways" (i. 5). 
Zechariah— "Light" (xiv. 7). Malachi—" My Messenger " 
(iii. 1). Matthew—" Fulfilled " (i. 22) ^^—"Immediate- 
ly." Luke— "Son of Man." John—" Believe " (xx. 31). 
Acts — "Power of Jesus's name" (iv. 10). Romans — " Judg- 
ment" and "Justification" (v. 18). 1 Corinthians — "Let 
all your things be done with charity " (xvi. 14). 2 
Corinthians — " Our sufficiency " (iii. 5). Galatians — " The 
liberty of Sonship " (iv. 7). Ephesians—" Walk." Philip- 
pians — " The work of God in the heart perfected." Colossians 
— " Christ in you," Letters to Thessalonians — " Comfort " (1 
Thess. iv. 8). Letters to Timothy — " The Doctrine which is ac 
cording to Godliness " (x. 3). Titus — " Savior." Philemon — 
" Brother." Hebrews—" Better." James—" Work." Letters 
of Peter — "Precious." 1 John — "Know." 2 and 3 John — 
" The Truth." Jude—" Ungodly/' Revelation—" Over- 
come." 

The time required to read the individual books ot 
the Bible is much less than is usually supposed. Genesis, 
which is the longest historical book in the Bible, ean be read 
without haste, in three hours — an amount of time which almost 
every one frequently gives to a favorite author, at one or two 
sittings. Luke is the only New Testament book that requires 
two hours for its reading. Forty-two out of the sixty-six 
books of the Bible, may be read in less than an hour each. Of 
course, such books as Proverbs and Psalms, which have no con- 
tinuous narrative, should not be read so continuously. The 
whole Bible, read as slowly as ordinary Scripture reading in 
the pulpit, would require only sixty hours and forty-eight 
minutes, the working hours of one week, eijual to ten minuteg 



22 



THE BIBLE AND THE SUNDAY SCHOOL. 



a day for one year. Of course it would be best to scatter the 
week's time over the year, getting a comprehensive view of the 
whole Bible in one twelvemonth, and afterwards, of course, 
reading more slowly and analytically. It would make such a 
year plan more profitable and pleasant, if a whole Church, or a 
whole class tried the plan together, agreeing to read the same 
books at the same time, and giving ten minutes of each day to 
this delightful pursuit of truth. 

To show that this comprehensive reading of the Scriptures 
is not impracticable, even for the busiest people, we subjoin a 
table showing the time required for thoughtful reading of each 
book of the Bible in hours and minutes : — 



Time Required for Reading 
THE BOOKS OF THE OLD TESTAMENT. 



GENESIS 3.05 

EXODUS 2.30 

LEVITICUS 1.50 

NUMBERS 145 

DEUTERONOMY 2.1 

JOSHUA 1.25 

JUDGES 1.20 

RUTH 15 

i. SAMUEL 1.50 

II. SAMUEL 1.30 

I. KINGS 1.50 

II. KINGS 1.05 

L CHRONICLES 1.40 



II. CHRONICLES 2.00 

EZRA 50 

NEHEMIAH 55 

ESTHER 30 

JOB l.*25 

PSALMS 3.35 

PROVERBS 1.10 

ECCLESIASTES 27 

SONG OF SOLOMON.. .15 

ISAIAH 2.50 

JEREMIAH 3.15 

LAMENTATIONS 17 

EZEKIEL 3.00 



DANIEL 8!» 

HOSEA 25 

JOEL 10 

AMOS »>C 

OBADIAH .05 

JONAH 05 

MICAH 15 

NAHUM 05 

HABAKKUK 07 

ZEPHANIAH 08 

HAGGAI 05 

ZECHARIAH 30 

MALACHI 08 



THE BOOKS OF THE NEW TESTAMENT. 



MATTHEW 1.55IEPHESIAN3 17 

MARK 1 10 PH1LLIPP1ANS 12 

LUKE 2 00 COLOSSIANS 15 

JOHN 1.30 T. THESSALONIANS.. .10 

THE ACTS 1.55 II THESSALONIANS.. .06 

ROMANS 451. TIMOTHY 13 

I.CORINTHIANS 43 II TIMOTHY 10 

II. CORINTHIANS 23 TITUS .05 

GALATIANS 171PHILEMON 03 



HEBREWS S3 

JAMES 12 

I. PETER -14 

II. PETER 10 

I. JOHN 13 

II. JOHN 02 

III. JOHN 02 

JUDE .04 

REVELATION 50 



Let it be remembered in this and every method of Bible 
reading, that " the letter killeth, THE SPIRIT GIVETH life/ 



THE BIBLE AND THE SUNDAY SCHOOL. 2o 

" TEN MINUTES A DAY " PLAN FOR COMPREHENSIVE READING OF 
THE WHOLE BIBLE IN ONE YEAR. 

January : Proverbs, Genesis, and Eevelation » To- 
tal, 5 hours, 5 minutes. 

February : Ezekiel. Total, 3 hours. (But should 

be read more slowly, or twice over.) 

March : Exodus, Galatians, and Philemon ; Levi- 
ticus and Hebrews. Total, 4 hours, 
35 minutes. 

APRIL: Numbers, Ephesians, 2 John, 3 John, 

Deuteronomy, Eomans, and James. 
Total, 4 hours, 38 minutes. 

May : Joshua, 2 Corinthians and Titus ; Judges, 

Hosea, 1 Corinthians, and Ezra. 
Total, 4 hours, 31 minutes. 

June: Ruth, Luke,* Acts, and Daniel. Total, 

4 hours, 25 minutes. 

July and August : 1 Samuel, 2 Samuel, Psalms, t 1 Kings, 2 

Kings. Total, 9 hours, 10 minutes. 

4 At some time in one's life he should get a harmony of the Gospels, and read through 
the life of Christ, as you would read a biography of Wesley or Luther. In such a read- 
ing Christ's teachings take on new aspects, and the life itself assumes a new sig- 
nificance. 

t David's Psalms are his autobiography, and ought to be read in connection with his 
biography in Samuel, in order to get his complete history from both the outward and 
inward points of view. The Psalms will be tenfold more significant if read with the 
events that suggested them, and the bare outline of David's public history will be shad- 
ed and tinted into life-like distinctness and completeness by inserting at appropriate 
places these heart-chapters of historic song. I have accordingly arranged the Psalms 
of David in their probable historic connection, as given by the best biblical scholars, or 
shown by the titles or contents. 

1. David's shepherd life— 1 Sam. 16. Psalms 19, 23. 

2. David's victory over Goliath— 1 Sam 17, 18./ Psalms 8, 9. 

3. Saul's effort to capture David in his own home— 1 Sam. 19 : 11. Psalm 59. 

4. Jonathan's warning — 1 Sam. 20 : 35-42. Psalms 11, 64. 

5. David's flight to Ahimelech, the priest— 1 Sam. 21 ; 1-8, etc. Psalm 52. 

6. David's flight to Gath— 1 Sam. 21 : 11. Psalms 56, 70. 

7. Escape from Gath-1 Sam. 22 : 1. Psalm 34. 

8. David in the cave of Adullam— 1 Sam. 21 : 1, 2. Psalms 57, 142, 13, 40, 141. 

9. In the forest of Hareth- 1 Sam. 22 ; 5 ; 23 : 14, 16. Psalms 63, 17. 

10. Escape from Keilah to mountains of Ziph— 1 Sam. 23 : 10-13. Psalms 31, 54. 

11. David sparing Saul— 1 Sam. 24 : 1-16. Psalm 7. (An appeal against Cush who 

had slandered him to Saul, saying, " David seeketh thy hurt.") 

12. The cave of Engedi— 1 Sam. 23: 29. Psalms 35, 36. 

13. Wilderness of Paran.— Incident of Nabal— 1 Sam. 25. Psalm 53. fNabal means 

" fool. "J 

14. Ziklag— 1 Sam. 27. Psalms 16, 38, 39. 

"*5. David, king at Hebron -2 Sam. 2 : 1-7. Psalms 1% 101. 



24 THE BIBLE AND THE SUNDAY SCHOOL. 

September:.,. ... Joel, Amos, Obadiah, Jonah, Nahum, 

Habakkuk, Zephaniah, Haggai, Ma- 
lachi, 1 Chronicles, 2 Chronicles, and 
Esther. Total, 4 hours, 43 minutes. 

October: Ecclesiastes, Isaiah, John, and Canticles. 

Total, 4 hours, 22 minutes. 

NOVEMBER: Jeremiah, Lamentations, Zechariah, and 

Mark. Total, 5 hours, 12 minutes. 

DECEMBER : Job, Jude, Micah, and Matthew; 1 Thes- 

salonians, 2 Thessalonians ; 1 Peter 
and 2 Peter ; Nehemiah, 1 Timothy 
and 2 Timothy ; Colossians, Philip- 
pians, and 1 John. Total, 4 hours, 
57 minutes. 



7. Topical Bible Beading. 

BY. D. L. MOODY. 

In order to understand the Bible we have to study it care- 
fully. If we will go to the Word of God and be willing to be 
taught by the Holy Ghost, God will teach us, and will unfold 
His blessed truths to us. 



16. King at Jerusalem— 2 Sam. 5 : 6-25. Psalms 21, 108, 110. 

17. The Ark brought to Jerusalem— 2 Sam. 7. Psalms 132, 15, 24, 94, 138, 29. 

18. Wars of David with Edom, Syria, etc.— 2 Sam. 8. Psalms 60, 61, 44, 20. 

19. David's penitence for the " great transgression." — 2 Sam. 11, etc. Psalms 51, 32, 6, 

69, 103. 

20. Absalom's rebellion -2 Sam. 15-18. Psalms 4, (first evening of flight); 3 (next 

morning ; also the two Psalms next mentioned), 5, 143, 26, 28, 61, 144, 62, 143, 42. 

21. Ahithophel's treason— 2 Sam. 15-18. Psalms 65, 41, 109. 

22. Victory over Absalom— 2 Sam. 18 Psalm 43. (David's prayer at &IahanaiM, 

while Joab fought with Absalom in the woods.) 

23. Sheba's rebellion -2 Sam. 20, 21. Psalms 2, 84. 

24. David's review of his many victories — 2 Sam. 22. Psalm 18. 

25. The pestilence withdrawn— 1 Chron. 20 : 14-30 ; 21 : 1. Psalm 30. 

26. The Building of the Temple committed to Solomon— 1 Chron. 28, etc. Psalms 65, 

67, 68. 

27. David's review of his life — Psalm 145. 

28. Giving the kingdom to Solomon— 1 Chron. 29. Psalms 72, 91. 

The authorities chiefly consulted in this arrangement, are Lange's Commentary, 
Dr. Wm. M. Taylor's David, King of Israel, and a book by the Rev. Henry Linton, of 
England, on The Psalms of David and Solomon. 



THE BIBLE AND THE SUNDAY SCHOOL. 25 

There are three books that every Christian ought 
to have if he cannot have but three. The first is a Bible — 
one with good plain print that you can easily read, not so good 
that you are afraid to mark it. I am sick of these little fine 
types. It is a good thing to get a good-sized Bible, because 
you will grow old by-and-by, and your sight may grow poor, 
and you won't want to give up the one you have been used to 
reading in after it has come to seem like a sort of life-long com- 
panion. The next book to get is " Cruden's Concordance." 
You cannot get on very well in Bible study without that. There 
is another book printed in this country by the American Tract 
Society called the " Bible Text-Book." It was brought out first 
in London. These three books will be a wonderful help to 
you in studying the Word of God. 

For a number of years I have made a rule not to read any 
book that does not help me to understand the Bible. I am a 
greater slave to that book than any man is to strong drink, and 
I am sure it does me a great deal more good. I think I have 

got the key to the study of the Bible. Take it topi- 
cally ! Take " Love," for instance, and spend a month in 
searching what the Bible says about love, from Genesis to Eeve- 
lation. Thus you will learn to love everybody, whether they 
love you or not. In the same way, take " Grace," " Faith," 
"Assurance," " Heaven," and so on. When you read your Bible, 
be sure you hunt for something. Eead the same chapter over 
and over again, till you understand it. I would add — Make 
yourself thoroughly familiar with Paul's Epistles. They are 
the key to all the Holy Scriptures. Get a reference Bible, and 
you will find the best commentary in the margin. 

Take up one word in a book, such as the " believes" in St. 
John. Every chapter but two, speaks of believing. Look up 
the nineteen personal interviews with Christ. Take the " con- 
versions" of the Bible : the seven " blesseds '' and " overcomes" of 
Revelation. See what 1 John iii. says about il assurance" and 
the six things worth " knowing." Take up the five "precious " 
things of Peter, the " verihjs" of John, the seven "walks" of 
Ephesians, the four "much mores" of Rom. iv., the two "receiveds" 
of John L, the seven "hearts" in Pro v. xxiii., and especially an 
eighth, the "lookings" the " lookings back" the " beholds " of the 
Bible. 



26 



THE BIBLE AND THE SUNDAY SCHOOL. 



Study the word in God's presence, with the help of the asked- 
for Spirit of God. If you have sin upon your conscience, it 
will hinder your understanding. Remember the blood. The 
light which shines from Calvary is the light that unfolds the 
Scriptures. 

In order to aid in topical " Bible Readings " for private edi- 
fication as well as for public use we add Bagster's " Scripture 
Index," from the famous " Bagster Bible/' every topic of which 
would make a profitable " Bible Reading." 



Extracts from Bagster's Scripture Index, 
In Bagster's Polyglot Bible. 



ACCESS TO GOD. 

The typical wpy— Hob. 9. 6-8. Lev. chap- 
ters 1-9, and 16, 21, 22. 

The new and living way — John 14. 6. Ro. 
6. 1, 2. Eph. 2. 13, 18 ; 3. 11, 12. Heb. 
9. 24. 

Exhortation— Heb. 4. 14, 15 : 10. 19-22. 
Matt. 11. 28. 1 Pet. 2. 4, 5. 

Promises— Jno. 6. 37. Jas. 4. 8. 

ADOPTION. 

Natural -Ex. 2. 10. Est. 2. 7. 
Spiritual— Jno. I. 12, 13. 1 Jno. 3. 1, 2. 

Rom. 8. 14, 15. Gal. 3. 7, 26 ; 4. 4-7. 

Rom. 8. 16, 17. Eph. 1. 4, 5. Heb. 2. 

11. Rom. 8. 22, 23. 
Promises— Ps. 34. LI. Jer. 31. 9. 2 Co. 

6. 18. 
Exhortation— 1 Jno. 3. 9, 10. i Pet. 1. 

22, 23. Heb. 12. 9, 10. 2 Co. 6. 17. 

Phil. 2. 14, 15. Eph. 5. 1. 

AFFLICTION. 

From God— Ex. 4. 11. Job 1. 12 ; 2. 6. 
Ps. 66. 10, 11. Amos 3. 6. 2 Co. 12. 7. 
Is. 53. 10. Acts 4. 27, 28. 
Common to all— Gen. 3. 16, 17. Job 5. 6, 

7. Luke 13. 2. 
Special to some— 2 Tim. 3. 12. Jno. 16. 

33. Heb. 12. 6, 7. Kev. 3 19. Jno. 15. 

2. Acts 14. 22. 1 Co. 11. 32 ; 7. 28. 
Uses of-Ps. 119. 71, 07. Jno. 9. 2, 3 ; 11. 

4. Is. 2u. 9. Hos. 5. 15. Ps. 78. 34. 

Luke 15. 17-19. Deut. 8. 5, 16. 1 Co. 

11. 32. 2 Co. 4. 17, 18. Heb. 12. 11. 

Jas. 1. 2, 3, 1 Pet. 1. 7 ; 4. 12-14. Rev. 

X. 10. 



ALMS-GIVING. 

Directions for- 2 Co. 9. 7. 1 Co. 16. t. 

Deut. 15. 7, 8. Lu. 3. 11 ; 11. 41. Eph. 

4. 28. 1 Tim. 6. 17, 18. Heb. 13. 16. 1 

Jno. 3. 17. Gal. 6. 16. 
Promises— Ps. 41. 1 ; 1 12. 9. Prov. 14. f 1; 

19. 17 ; 28. 27. Matt. 25. 31-40. Lu. 6. 

38 ; 14. 13, 14. Heb. 6. 10. 
Warnings— Prov. 21. 13. Eze. 18. 12, 1 3. 

Matt. 25. 41-46 \Jo. 1, 3. 1 Co. 13. 3. 

ANGELS. 

Their Ministry— Heb, 1. 14. Gen. 19. 1- 
15. Dan. 9. 21, 22 ; 10. 18, 19. Lu. 2. 
10; 15. 10. Matt. 4. 11. Lu. 22. 43 
Matt. 28. 2 ; 13 41. 1 Thess. 4. 16. 

Their number— Rev. 5. 11. Heb. 12. 22. 

ANOINTING. 

Typical— Ex. 28. 41 ; 29. 7 ; 40. 15 ; 40. 9- 

11 ; 30. 31, 32. 
Spiritual— Heb. 1. 8, 9. 2 Co. 1. 21, 22, X 

Jno. 2. 20, 27. 

APOSTACY. 

Of angels- Jude 6. 

Of man— Gen. 3. 6. 

Of Israel— Ex. 32. 7, 8. Is. 1. 4-6. 

Or disciples — Jno. 6. 66. 

Of the latter days- - 1 Tim. 4. 1-3. 

ASCENSION, THE 

Mar. 16. 19. Lu. 24. 51. Acts 1. 9-11. 
Tvpified— Lev. 14. 4-7. 
Foretold— Ps. 63. 18. Jno. 6. 62 ; 7. 33 : 
14. 28 ; 16. 6 ; 20. 17. 



THE BIBLE AND THE SUNDAY SCHOOL. 



27 



Necessity — J no. 16. 7. 

Its object— Ro. 8. 34. Heb. 9. 24. Jno. 

14. 2. 

Its result— Acts 2. 32, 33. Eph. 2. 4-7. 

ASSURANCE. 

Of Sonship— Heb. 3. 14. Ro. 8. 16. Uno. 

3. 2. 
Of eternal Life— 1 Jno. 3. 14. Jno. 10. 

28, 29. 
Of abiding union with Christ— Jno. 17. 24. 

Rom. 8. 38, 39. 

ATONEMENT, 

Is of God— Zee. 13. 7-9. Isa. 53. 10. Jno. 

3. 16. 
Through love— 1 Jno. 4. 10. Rom. 5. 8 ; 

8. 32. 2 Co. 5. 18, 19. 
How accomplished— Lev. 17. 11. Heb. 9. 

22. Eph. 1. 6, 7. Col. 1. 14. 1 Jno. 1. 

7. Rev. 7. 14 ; 12. 11. 
Its result— Heb. 2. 9, Isa. 53. 5, 6. 1 Pet. 

2. 24. Jno. 1. 29. Ro. 5. 10, 11 ; 3. 
24, 25. Gal. 1. 3, 4. Ro. 5. 9. Heb. 
10. 14. 1 Thess. 1. 10. Heb. 9. 28. 

. BAPTISM. 

Of water by John— Matt. 3. 11-15. Mar. 

1. 4. Matt. 3. 5, 6. Mar. 1. 8, 9. Lu. 

3. 12 ; 7. 29. Matt.- 3. 7. Lu. 7. 30. 
Of fire— Mar. 10. 38, 39. Lu. 12. 49, 51. 

Matt. 3. 11. 
Of the Holy Ghost— Matt. 3. 11-16. Acts 

1. 5 ; 2. 1-4 ; 8. 14-17 ; 10. 36-38, 44 ; 

18. 24, 25 ; 19. 1-6. 
In the name of the Lord Jesus — Acts 2. 28, 

41. Acts 8. 12-17, 36-38; 9. 17, 18; 22. 

16 ; 10. 44-48. 
In the name of the Trinity -Matt. 28. 18, 

19. 
Its symbolical character — 1 Co. 12. 12-14, 

27. Eph. 4. 3-5. Ro. 6. 3, 4. Col. 2. 

9-13. 

BLINDNESS. 

Typical— Lev. 21. 18, 21 ; 22. 22. Deut. 

15. 21. Mai. 1. 8. 

Spiritual— J er. 5. 21. Is. 44. 18; 29. 10, 
11; 6. 9, 10. Judg. 16. 20. Is. 1. 3. 
Ro. 11. 25. 2 Co. 3. 14, 15. 

Of the natural man— 1 Co. 2. 14. 2 Co. 4. 

3. 4. Jno. 14. 17. Acts 26. 17, 18. Eph. 

4. 17, 18. 

Exhortation— Eph. 5. 8. 2 Pet. 1. 9, 10. 
1 Jno. 1. 5, 6 ; 2. 9, 11. Rev. 3. 17, 18. 

BLOOD. 

Typical— Ex. 12. 13 ; 23. 18. Heb. 9. 22. 
Of Christ— 1 Jno. 5. 6, 8. Matt. 26. 28. 

Mar. 14. 24. Lu. 22. 20. Jno. 6. 53-56. 

I Co. 10. 16; 11. 25. 



Effects of— Eph. 1. 7. Col. 1. 14. 1 Fet. 
1. 18, 19. Rev. 5. 9. Col. 1. 20. Ro. 

5. 9. Rev. 1. 5. Eph. 2. 13. 1 Jno. 1. 
7. Rev. 7. 14. Heb. 9. 13, 14 ; 10. 19 ; 
13. 12, 20, 21. Rev. 12. 11. 

Exhortation— Acts 20. 28. 1 Co. 5. 7, 8. 

CHARITY OR LOVE. 

Characterized— 1 Co. 13. 1-8 ; 8. 1 ; 13. IS. 
Exhortation - 1 Pet. 4. 8. 1 Tim. 1. 6. 
Col. 3. 14. 1 Co. 16. 14. 

CHILDREN 
Of God. 

By nature— Eph. 2. 3. 

By faith— Gal. 3. 26. 1 Jno. 6. 1. Jno. 
J. 11, 12. 

Their true sonship— Gal. 4. 4-7. 1 Jno. 
3. 1, 2. Ro. 8. 14, 16. 
Exhortation to separateness — 1 Jno. 3. 9, 

10. 2 Co. 6. 17, 18. 
To growth— 1 Co. 14. 20. Heb. 5. 12-14. 

Eph. 4.14,15. 
Of men. 
Training of— Deut. 4. 9 ; 6. 7 ; 21. 18-21. 

Prov. 13. 24 ; 19. 18 ; 23. 13, 14 ; 29. 15, 

17 ; 22. 6-. Lam. 3. 27. 
Duties of— Ex. 20. 12, Lev. 19. 3. Eph. 

6. 1-3. 1 Tim. 5. 4, 8, 16. 
Exhortation— Ec. 12. 1. Prov. 3. 1 ; 5. 1 ; 

6. 20 ; 23. 22. Col. 3. 20. 
Promises— Prov, 8. 17. Isa. 40. 11. Acts 

2 39 
Of the Devil— Jno. 8. 44. Matt. 23. 15. 1 

Jno. 3. 10. Acts 13. 10. Jno. 6. 70. 

COMMUNION. 

With the Father— 1 Jno. 1. 3, 7. Jno. 14. 

23. 
With the Son— 1 Co. 1. 9. 1 Jno. 1. 3. 

Phil. 3. 10. Rev. 3. 20. 
With the Spirit— 2 Co. 13. 14. 1 Co. 12. 

13. Phil. 2. 1, 2. 
Necessary to a godly walk— Amos 3. 3. 
Warnings— 2 Co. 6. 14. 1 Jno. 1. 6. Heb. 

13. 14. 

CONFESSION OF SIN. 

Under Law— Jos. 7. 19, 20, 25. 
Under Grace— 1 Jno. 1. 9. J as. 5. 16. 
Personal— Lev. 5, 1, 5. Prov. 28. 13. Pa. 

32. 5. Num. 5. 6, 7. 
Israel's sin— Lev. 16. 21 ; 26. 40, 42. Ezra 

10. 11. Dan. 9. 20, 21. 
Examples— Num. 21. 7. 1 Sa. 7. 6. 1 

Sa. 12. 19. 2 Sa. 24. 10. Job 7. 20. 

Dan. 9. 4, 5. Lu. 23. 41. 

CONSCIENCE. 
Job 33, 14, 15, 16. Gen. 3. 9, 10, 11; 4 



28 



THE BIBLE AND THE SUNDAY SCHOOL. 



9 ; 42. 21. Ex. 20. 19. 'Sum. 17. 12, 13. 

J no. 8. 7, 1). Acts 24. 25. 
A weak co.ise ence— l»o. 14. 2, 5, 6. ICo. 

&. 7. 1 1 nil. 4. 4. Ro. 14. 14. 1 Co. 8. 

VI ; 10. 28, 29. Ro. 14. 22. Tit. 1. 15. 
A good conscience— Acts 23, 1. 2 Tim. 1. 

3. Acts 24. 16. Ro. 9. 1. 1 Co. 4. 4. 1 

Tim. 1. 19, 1 Pet. 3- 16, 21. 
A purged conscience — Heb. 9. 8, 9, 14 ; 

10. 2. 

An evil conscience— 1 Tim. 4. 1, 2. Tit, 
1. 15. 

CONVERSION. 

How wrought— Isa. 55. 6, 7. Eze. 33. 11 ; 

36. 25-28, 
Indispensable— Matt. 18, 3. 
By the Father— Jno. 6. 44, 37. 
By the Son- Jno. 14. 6. 
By the Holy Ghost— 1 Co. 12. & 
A Promise— Jas. 5. 19, 20. 
An Exhortation -Lu. 22, 32. 

COVENANT. 

With Noah— Gen. 6. 18 ; 9. 13-15 ; 8. 21, 

22. 
With Abraham— Gen. 12. 1-3 ; 13. 14-16 : 

15. 18 ; 17. 5J0, 21 ; 22. 16-18. 
Of Circumcision— Gen. 17. 1, 2, 10, 13, 14. 
With Isaac— Gen. 26. 4. 
With Jacob— Gen. 28. 13, 14, 
At Horeb— Deut. 5. 2, 3. Ex. 19. 5, 8, 
In Christ— Gal. 3. 17. Acts 15. 5, 10, 22, 

28, 29. 2 Co. 3. 6-8. 
A new covenant— Jer. 31. 31-33. Heb. 8. 

7 8, 13, 16. Ro. 6. 14 : 11. 23, 25-27. 

Heb. 7. 11, 12, 22. Ro. 11. 26, 27. 2 Co. 

3. 14. Heb. 9. 15. Rev. 13, 8. 1 Pet. 1. 

JO. Heb. 13. 20, 21. 

CROSS, THE. 

Its type— Num. 21. 8, 9. Jno. 3. 14, 15 ; 
. 12. 32, 33. 

Its result to Jew and Gentile — Eph. 2. 16. 
Its result to the Church of God— Gal. 2. 

20 * 5*. 24 Col. 3. 3 4. 
Its resuit to the World— 1 Co. 1. 18-24. 
Enmity to— Phil. 3. 18, 19. 

DEATH. 
Appointed unto men— Gen. 3. 17, 19. Ro. 

5. 12. Heb. 9. 27, 28. Isa. 40. 6, 7. 1 

Pet. 1. 24. 
Exceptions— Heb. 11. 5. 2 Ki. 2. 11. Jno. 

11. 26. 1 Co. 15. 51. 1 Thess. 4. 17, 
How abolished- 1 Co. 15. 22, 26, 54, 56. 

Heb. 2. 14. Rev. 21. 4. 
Union with Christ -Ro. 8, 38,39. 1 Co. 

8. 21-23. 
yhe second Death—Rev. 20. 14 ; 21. 8 ; 

Rev. t, 11. 



Exhortation— Ps. 90. 10, 12. Ec. 9. 10. 

Matt 10. 28. Eze. 33. 11. 2 Co. 4. 11, 

16. Lu. 12. 19-21. • Ro. 6. 23. Jno. 6. 

24. 
Death of the Soul— Matt. 10. 28. 
Warnings— Dan. 12. 2. Pro. 14. 12. Matt 

7. 13. Ro. 8. 13. Rev. 3. 1. 

DEVIL. 

Rev. 12' 9. 

In Eden— Gen. 3. 1, 13-15. 

As God of this World— 2 Co. 4. 4. Eph. 2. 
2. Jno. i4. 20. Matt. 13, 38, 39. 1 
Chron. 21. 1. Zee. 3. 1. Job 1. 6, 7 ; 

2. 1, 2. 1 Pet. 5. 8. Rev. 2. 10. 

His power limited — Job 2. 6. 1 Co. 5. 5. 

Matt. 4. 3, 5, 8, 9. 
His overthrow— 2 Tim. 2. 25, 26. 1 Jno. 

3. 8. Heb. 2. 14. Rev. 12. 9, 10 ; 20. 2, 
7, 9. 10. 

FAITH. 

Heb. 11. 1. Ro. 8. 24, 25. 1 Co. 13. 12, 
13. Ro. 10. 17. 

All-important— Heb. 11. 6. Eph. 6. 16. 1 

Thess. 5. 8. Heb. 4. 2. 
Its operation— Jno. 1. 12. 1 Jjio. 5. 1. 

Rom. 1. 16, 17. Heb. 11. 3. Gal. 3. 6. 

Ro. 4. 5 ; 3. 28. Acts 10. 43. Eph. 3. 

17-19; 2. 8. 1 Pet, 1. 8, 9. Ro. 5. 1. 

Heb. 4. 1-3. Gal. 1. 20. Ro. 5. 2. Jno 

3. 16. 1 Jno. 5. 4, 5. 

The gift of God— Eph. 2. 8. Ro. 12. 3. 

1 Co. 12. 8, 9. Jno. 12. 39, 40. 1 Tim. 

4. 10. 
Examples — Heb. 11. 

Exhortation -Ps. 34. 8 ; 37. 5. Matt. d. 

25. Jno. 12. 36. Ro. 11. 20, 21. 1 Tim. 
6. 12. Heb. 10. 35, 38. Jno. 20. 27. 

Promises— Ps. 55. 22. Isa. 26. '3, 4 : 30. 15. 

2 Tim. 4. 7, 8. Mar. 9. 23 ; 11. 24. 1 
Jno. 6. 14. 

FALL, THE. 
Gen. 2. 16, 17 ; 3. 6. Ro. 5. 12. Job 14. 

4. 
The remedy— Ro. 5. 19-21. 1 Co 15. 22, 

47-49. 
Warning— 2 Co. 11. 3. 

FORGIVENESS. 
How obtained— 1 Jno. 1. 9. Isa. 43. 25. 

Ps. 25, 11. Heb. 9. 22. 2 Co. 5. 18, 19. 

Isa. 53. 4, 5. 2 Co. 5. 51. 1 Pet. 2. 24. 

Heb. 9. 26-28. Ro. 4. 6-8. Acts 5. 30, 

31 ; 10. 43. 
Already bestowed — Eph. 1. 7. Col. 1. 14; 

2. 13. 1 Jno. 2. 12. Heb. 10. 1, 2. 
Exhortation— Matt. 6. 14, 15. Mar. 11. 25, 

26. Lu. 17. 3, 4. Matt. 18. 21, 22. Jas 
2. 12, 13. Col. 3. 12, 13. Eph. 4. 32. 



THE BIBLE AND THE SUNDAY SCHOOL. 



29 



GOSPEL, THE. 

Ro I- 16, 17 ; 10. 3, 6, 9, 10 ; 11. 6 ; 3. 21, 

22, 31. Mar. 16. 15, 16. 
Exhortation— Eph. 6. 15. Phil. 1. 27. 1 

Pet. 4. 17. 
Promises— Mar. 10. 29, 30 ; 8. 35. 

HEAVEN. 

Isa. 66. 1. Job 15. 15. Jno 3. 13; 14. 

2. Heb. 11. 14, 16. 1 Pet. 1. 3, 4. Acts 

3.21; 1. 11. 
Opened— Matt, 3. 16. Jno. 1. 51. Acts 7. 

56. Rev. 19. 11. 
New Heavens— 2 Pet. 3. 13. Rev. 21. 1. 
Paradise- Gen. 5. 24. 2 Ki. 2. 11. Lu. 16. 

22 ; 23. 43. 2 Co. 12. 4. Acts 2. 33, 34. 

HOLY SPIRIT. 

Creator— Gen. 1. 2. Ps. 33. 6. Job 26. 13. 
The Comforter— Jno. 16. 7 : 14. 16, 17 : 7. 

39. 1 Jno. 3. 6 24 ; 4. 13. Lu. 24. 49. 

Acts 1. 4, 5 ; 2. 1-4, 32, 33 ; 4. 31 ; 8. 17 ; 

2. 38 ; 10. 44, 45. Jno. 15. 26 ; 16. 13, 

14. 2 Co. 1. 22. Gal. 4. 6. Lu. 11. 13. 
His operation— 2 Pet. 1. 21, 22. Lu. 1. 67 

68, 70. 2 Sam. 23. 2. Mar. 12. 36. Lu. 

1. 35. Matt. 1. 18, 20. Jno. 1. 32, 33. 

Lu. 4. 1. Heb. 9. 14. 1 Pet. 3. 18. Acts 

13. 2, 4. Eph. 2. L8. Acts 16. 6, 7. Ro. 

8. 26, 27. 1 Co. 12. 3. Jno. 3. 5, 6. Eph. 

1. 13, 14. 
Fruit of- Gal. 5. 5, 22, 23. Ro. 14. 17 ; 15. 

13. 
Exhortation- 2 Tim. 1. 6, 7. Eph. 4. 30. 

Acts 20. 28. Gal. 5. 16-18. Ro. 8. 2, 5, 

etc. Gal. 5. 25. 
Warnings— Acts 5. 3, 9 ; 7. 51 ; 28. 25, 26. 

1 Co. 2. 14 : 3. 16, 17 ; 6. 19. Jno. 6. 63. 

Eph. 4. 30. Mar. 3. 29. IThess. 5. 19. 

HUMILITY. 

Gal. 6. 3. Phil. 2. 3. 

Not natural to man — Mar. 7. 21, 22. 1 Co. 

4. 6, 7 ; 3. 18. I Jno. 2. 16. 
Our example— Matt. 11. 29. Lu. 2. 51. 

Phil. 2. 7, 8. 
Exhortation— Ro. 12. 3 ; 16. 19. Isa. 10. 

15. Col. 3. 12. 
Warnings— Pro. 15. 33. Ro. 11. 20, 21. Ps. 

10. 4. Pro. 26. 12. 1 Co. 10. 12. 
Encouraeement- Isa. 57. 15. Jas. 4. 6. 1 

Pet. 5. 6. 

JESUS CHRIST. 

His divinity— Col. 2. 9. 1 Tim. 3. 16. Jno. 
1. 1, 14, 18. Col. 1. 15-19. 1 Co. 15. 47. 
Heb. 1. 2, 3. 1 Co. 2. 8. Jno. 1. 3 ; 10, 
SO, 36 ; 14. 8, 9. 10, 13, 14. Phil. 2. 6, 10, 

11. Isa. 45. 21-23. 

His incarnation— Heb. 2. 16. Gal. 4. 4, 5. 
Isa, 7. 14; 9. 6, Heb. 9. 20; Matt. 1.18. 



His life as Son of Abraham -Gospel of 
Mat chew. 

His life as perfect Servant and Sacrifice- 
Gospel of Mark. 

His life as Son of Man — Gospel of Luke. 

His life as Son of God — Gospel of Juhn. 

His Baptism— Lu. 3. 21, 22. 

His Temptation— Lu. 4. ], 2. Mar. 1. 12, 

13. Heb. 4. 15. 

His Death— Heb. 9. 14. 

His Resurrection — 1 Pet. 3. 18. 

His Ascension — Acts 1. 9. Lu. 24. 51. 

His Mediation— 1 Tim. 2. 5. Heb. 9. 24 ; 7. 

25. Ro. 8. 34. 1 Jno. 2. 1. 
His Coming again — Acts 1. 11. Mark 14. 

62. 1 Thess. 4. 16, 17. Mar. 13. 25, 26. 

Matt. 24. 30. Mar. 8. 38. 2 Thess. 1. 7, 

8, 10. Rev. 22. 20. 

JUDGMENT. 
Dav of— Rev. 22. 12. Ecc. 12. 14. Matt. 
12. 36 25. 31, 32. Rev. 11. 18 ; 20. 12 , 

14. 6. 

The Judge— Jno. 5. 22, 27 : 12. 48. Matt. 

7. 22, 23. Ro. 14. 10, 12. 2 Tim. 4. 1, 8. 

Acts 10. 42 : 17. 31. Matt. 13. 41, 42. 
Exhortation— 2 Pet. 3. 7, 10, 14. 1 Pet. 4. 

17. Jude 14, 15. Jno. 3. 18, 19. 

JUSTIFICATION. 

ICo. 6. 9-11. 

Who are Justified— Ro. 2. 13 ; S. 20. Ps. 14. 

3. 2. 

How obtained— Ro. 8. 3-5. 2 Co. 5. 21. 
Jas. 2. 21. Ro. 4. 2. Gal. 3. 11, 24 : 2. 
16. Isa, 53. 11. Ro. 3. 24-26. Tit. 3. 5-7. 
Ro. 11. 6. 

KINGDOM OF GOD.— KINGDOM OF 
HEAVEN. 

To be sought for— Matt. 6. 33. Lu. 12. 31. 

Matt. 6. 9, 10. Luke 11. 2. 
Its nature— Jno. 18. 36. Lu. 17. 21. 1 Co. 

4. 20. Lu. 18. 29, 30. Ro. 14. 17. 
Hidden to some— Matt. 13. 11. Mar. 4. 11. 

Lu. 8. 10. 
Its approach- Lu. 17. 20. Matt. 24. 14. 

Lu. 19. 11 : 22. 16, Its. Matt. 26. 29. 

Mar. 14. 25. Matt. 21. 31. 
Who enter— Matt, 7. 21 ; 5. 19, 20 : 19. 24. 

Gal. 5. 19, 21. Eph. 5. 5. 1 Co. 6. 9, 10. 

Jas. 2. 5. Matt. 5. 3, 10. Lu. 10. 20. 

Mar. 10. 14, 15. Acts 14. 22. Matt. 16. 

19. 
Similitudes— Matt, chaps. 13. 18. 20. 22. 

25. Mar. chap. 4. Lu. chaps. 13. 19. 

Warnings— Matt. 21. 43. Lu. 13. 28, 29. 

Matt. 8. 11, 12. Lu. 9. 62. Matt. 21. 

31, 32 ; 18. 1-4. Jno. 3. 3, 5. 
Exhortation— 1 Thess. 2. 11, 12. 2 Pet. 1. 

10, 11. Heb. 12. 28. 



30 



THE BIBLE AND THE SUNDAY SCHOOL. 



LIBERTY. 

Jno. 8. 32, 36. 2 Co, 3. 17. Col. 2. 16, 

20. Ro. 14. 5. 
Exhortation— Gal. 5. 1, 18. 1 Pet. 2. 76. 

1 Co. 8. 9. 

LIFE. 

Spiritual— Jno. 1. 12, 13. 1 Pet. 1. 3, 4. 1 

Jno. 5. 1, 18. Col. 2. 13. Eph. 2. 4, 5. 

1 Jno. 4. 9. 1 Pet. 1. 23. Jno. 6. 33. 

1 Jno. 5. 12. Jno. 5. 21 ; 3. 3, 6. 
Warning- Ro. 8. 8, 9. 
Eternal— Ro. 6. 23. Jno. 3. 14-16 ; 17. 1- 

3 ; 3. 36. 1 Jno. 5. 11-13. Jno. 5. 24 ; 

6. 47, 54. 

LONG-SUFFERING. 

2 Co. 5. 18-20. Ro. 2. 4. 2 Pet. 3. 9. 

Gen. 6. 3. 
Warning— Ecc. 8. 11, 12. 

OBEDIENCE. 

1 Sa, 15. 22. Deut. 27. 26. Jas. 2. 10. 
Of Christ— Ro. 5. 19. 1 Pet. 1. 2. 2 Co. 

10. 5, 6. Jno. 8. 29. 
Illustration— Ro. 6. 16, 17. 
Exhortation— Jas. 1. 22-25. 1 Jno. 2. 4-6. 

PARENTS. 

Exhortation— Pro. 22. 6. Deut. 4. 9 ; 6. 

7 ; 11. 18, 19. Joel 1. 3. Pro. 13. 24 ; 

19. 18 ; 22. 15 ; 23. 13, 14. Heb. 12. 7. 

Eph. 6. 4. Col. 3. 21. Lu. 11. 13. 
Warnings— Ex. 20. 5 ; 34.7. Job 21. 19, 

(marg.) Isa. 14. 20-23. 1 Tim. 5. 8. 

Matt. 10. 37. 

PATIENCE. 

Phil. 4. 5. 1 Pet. 2. 20. Tit. 3. 2. 2 
Tim. 2. 24. Ro. 12. 12. Jas. 3. 17. 1 
Thess. 5. 14. Jas. 5. 7, 8. 

Our «xample— Isa. 53. 7. 1 Pet. 2. 23. 

PERSECUTION 

2 Tim. 3. 12. Jno. 16. 33. Phil. 1. 29. 
The cause— Jno. 15. 18-21. Gal. 4. 28, 29. 

Gal. 5. 11. 
The result— Lu. 6. 22, 23. 1 Pet. 4. 12-14. 

Rev. 7. 13-17 ; 20. 4-6. 
The power to sustain —Heb. 12. 3. 2 Tim. 

2. 12. 
Exhortation— 2 Tim. 1. 8 Heb. 13. 13. 

Matt. 5. 44, 45. 

PRAISE. 

Ps. 50. 23 : 47. 6 ; 51. 15 ; 63. 3, 5, 6 ; 92. 
1 ; 95. 1, 2. Heb. 13. 15. 1 Pet. 2. 9. 
Rev. 5. 12, 13 ; 19. 6, 7. 

PRAYER. 
Prov. 15. 8. Ps. 145. 18, 19. Jer. 29. 12, 13. 



Matt. 6. 6-13 ; 21. 22. Jno. 14. 13, 14 ; 

15. 7, 16; 18. 23, 24. Jas. 5. 14, 15. 

Mar. 11. 24, 25. Ps. 81. 10. Matt. 18. 19. 

1 Jno. 5. 14, 15; 3. 22. 
For wisdom — Jas. 1 . 5. Prov. 3. 5, 6. 
For deliverance— Ps. 34. 15 ; 50. 15. Heb. 

4. 16. Job 27. 8-10. 
For guidance- Ps. 37. 5. Pro. 16. 3. 
The Spirit's help— Ro. 8. 26. Eph. 2. 18 ; 

6. 18. Jude 20. 21. Lu. 11. 13. 
Exhortation— Mar. 14. 38. Jas. 5. 13. 1 

Pet. 4. 7. Phil. 4. 6. Jno. 15. 7. 1 Jno. 

3. 21, 22. Jas. 1. 6, 7. 

Warnings— Heb. 11. 6. Matt. 6. 5. Jas. 

4. 2, 3 ; 1. 5-7. Isa. 1. 15. Ps. 66. 18. 
Job 27. 8, 9. Matt. 17. 21. Prov. 28. 9. 
Jno. 9. 31. 

PREACHING. 

1 Co. 1. 21. Ro. 10. 14, 15. Tit. 1. 3. 
The subject- 1 Co. 1. 23, 24. 2 Co. 4. 5. 
Eph. 3. 8-10. Ro. 16. 25, 26. Gal. 1. 7- 

9. Phil. 1. 14-20. Lu. 24. 27. Acts 11. 
20; 8. 5,12,35; 17. 2, 3, 18. Ro. 10. 
8, 9. 

The power— Acts 4. 13. 1 Co. 3. 6, 7. t 

Co. 3. 5, 6. Heb. 4. 2. 
The manner— 1 Co. 2. 4 ; 1. 17, 18 ; 3. 10, 

11. Acts 5. 42. Mar. 16. 15, 20. Acts 

10. 36, 40, 42. 2 Tim. 4. 1. 2. 
The reward— 1 Co. 9. 14, 18. 

PRIDE. 

1 Pet. 5. 5. Prov. 16. 5 ; 8. 18. Ps. 101. 

5. Prov. 6. 16, 17. 
Warnings— Lu. 11. 43. Prov. 15. 25 ; 16. 
18, 19. Prov. 30. 12, 13. Mai. 4. 1. 
Matt. 23. 12. 

REGENERATION. 

Jno. 3. 3, 12 ; 1. 12, 13. Gal. 3. 26. Eph. 

1. 4, 5. Tit. 3. 5. Jas. 1. 18. 1 Pet. 1. 

23.' 1 Jno. 3. 1, 2 ; 2. 29. 
Its effect— 1 Jno. 3. 9. Ro. 8. 14, 16, 17. 

Gal. 4. 6, 7 ; 5. 16, 25. 2 Co. 5. 17. 

RESURRECTION. 

Hos. 13. 14. Isa. 25. 8 ; 26. 19. Dan. 12. 
1,2. Job 19. 25-27. Ps. 49. 15. Acts 
13. 32-37 ; 24. 14, 15. 1 Co. 15. 12, 13, 
20, 21. Jno. 11. 25 ; 6. 39, 40, 44, 54. 1 
Co. 15. 14, 17, 19. Jno. 14. 19. 1 Co. 
15. 35-38. Lu. 20. 35-38. 1 Co. 15. 51, 
52. Rev. 20. 5, 6. 1 Thess. 4. 14-17. 
Rev. 20. 11-13. Jno. 5. 28, 29. Matt 
25. 31, 32. 

Warning— 2 Tim, 2, 17, 18. 

RIGHTEOUSNESS, 

Of man— Isa. 64; 6. Lu. 18. 9, 10. Phi 
3. 6-9, 



THE BIBLE AND THE SUNDAY SCHOOL. 



31 



Of God— 1 Co. 1. 30. Ro. 1. 16, 17. 2 Co. 

5. 21. Ro. 5. 19 ; 3. 21, 22, 25, 26 ; 4. 

5, 6. 
.A ?ift^-Ro. 5. 17. Tit. 3. 4, 5. 
Exhortation- Eph. 4. 17, 24 ; 6. 14. 
Warnings -2 Pet. 2. 20, 21. 1 Jno. 3. 7, 10. 
Examples— Ro. 4. 2, 3, 19, 22. Heb. 11. 

7, 11, 32, 33. 

SABBATH. 

Before the Law— Ex. 16. 25, 26. 
The Law Given— Ex. 20. 2, 8-11. 
Its strictness— Ex. 34. 21 ; 35. 2, 3. 
Reasons - Ex. 20. 11. Deut. 5. 15. Eze. 

20, 12. Ex. 31. 17. 
Sabbath breaking— Ex. 31. 15, 16. Num. 

15. 32. 35, 36. 
Sabbatic years— Lev. 25. 2, 4. Ex. 23. 10, 
• 11. Neh. 10. 31. Lev. 25. 8, 11. 
Christ the Lord of the Sabbath — Mar. 2. 

27, 28. Matt. 11. 28, 29. 

SALVATION. 

Ro. 1. 16. Acts 4. 10-12 ; 28. 25-28. Ro. 

10. 9, 10. 2 Pet. 3. 15. 
Is of Go i -Phil. 2. 12, 13. 1 Thess. 5. 9. 

2 Thess. 2. 13, 14. Heb. 5. 9. Rev. 7. 

9, 10. 

SANCTIFICATION. 

Heb. 2. 11. 1 Co. 1. 30. 1 Tim. 4. 4, 5. Heb. 
10.9,10,14. Eph. 5.25,26. Heb. 10. 

29. 2 Thess. 2. 13. Heb. 13. 12. 
Exhortation— 1 Thess. 4. 1-4. 

SCRIPTURE, HOLY. 

Inspired— 2 Tim. 3. 16, 17. 2 Pet. 1. 20. 21. 

1 Thess. 2. 13. Ro. 15. 4. 1 Co. 10. 11 : 

9. 9, 10. Eph. 6. 17. 
Sufficient— Lu. 16. 30. Deut. 4. 2. Pro. 

30. 5, 6. Rev. 22. 18, 19. 

Its Power— Jno. 15. 3. Eph. 5. 25, 26. Jno. 

17. 17. 
How to be used— Neh. 8. 8. 2 Chr. 17. 9. 

1 Pet. 4. 11. Acts 18. 28. 2 Co. 2. 17, 
(marg.) 

Testimony of Christ — Jno. 5. 39. Lu. 24. 

27. Rev. 19. 10. Acts 10. 43. 
Divinely Taught— Lu. 24. 45. Jno. 6. 63. 

2 Co. 3. 5, 6. Heb. 4. 12. 

Ignorance of— Matt. 22. 29. Jno. 20. 9. Isa. 

8. 20. 
Our duty towards — Neh. 9. 2, 3. Acts 17. 

11, 1 2. Deut. 6. 6, 7. Jos. 1. 8. Ps. 1. 

2. 1 Pet. 2. 2, 3. Col. 3. 16. 

SIN. 
Ro. 14. 23. Job 25. 4 : 14.4. Ps. 51. 5. Jer. 
17. 9. Pro. 20. 9. Max. 7. 21-23. 



Repentance— 1 Jno. 1. 9. Jer. 3. 13. Lu. 

15. 18, 19. Jas. 5. 16. 
The remedy— Ro. 5. 6. 2 Co. 5. 21. Heb. 

4. 15. 1 Jno. 3. 5. Jno. 1. 29. 1 Tim. 1. 

15. 1 Jno. 1. 7. Eph. 1. 7. 
In believers— 1 Jno. 1. 8-10. Ro. 7. 23. 

Gal. 5. 17. 
How to deal with sinners — Eph. 4. 26, 32. 

Gal. 6. 1. 2 Co. 2. 7, 8. Lu. 17. 3, 4. Matt. 

18. 35. 
The new birth— 1 Jno. 3. 9 ; 5. 1. 
Warning— Gal. 5. 19-21. 

SONSHIP. 

Jno. 1. 12. 13. Ro. 8. 14-17. Gal. 4. 4-7. 
Heb. 2. 11. 1 Jno. 3. 1, 2. Eph. 1. 4,5. 

1 Jno. 3. 9, 10. 

TRIAL. 

Common to all— Job 5. 7. 1 Co. 10. 13. 

Jno. 16. 33. Acts 14. 22. 
Cause of rejoicing— 1 Pet. 4. 12- 14. Jas. 1. 

2. Acts 5. 41. Matt. 5. 11, 12. Ro. 5. 

3. 2 Co. 12. 9, 10. Jno. 15. 19. 2 Co. 
7. 4. Heb. 10. 32-34. 2 Co. 4. 17. Ro. 8. 
18. 1 Pet. 1. 6. 2 Co. 1. 3-7. 

■Warning— Matt. 13. 20, 21. 



TYPES. 

Lu. 24. 27, 44. 

Of dispensation — Genesis. Gal. 4. 21-!$ 

Heb. 7. 4, 5, 11, 24, 25. Ps. 110. 4. 
Of Redemption— Exodus. ICo. 5. 7. H<fa. 

9. 22. 
Of access to God- -Leviticus, chaps. 1. 2. 8. 

Heb. 9. 13, 14. Eph. 5. 2. Heb. 10. 8, 9. 
Of experience— Numbers. 1 Co. 10. 1-11. 

Acts 15. 10. 
Of experience matured— Joshua. Eph. 6. 

12. Col. 3. 3, 1. 
Adam-Ro. 5. 14. 1 Co. 15. 45. 
Abel— Gen. 4. 8, 10. Acts 2. 23. Heb. 12. 

24. 
Melcbisedec— Heb. 7. 14, 15, 17 : 5. 10, 11. 
Abraham— Gen. 17. 5. Eph. 3. 14, 15. 
Isaac -Heb. 11. 17, 19. 
Moses— Acts 3. 20, 22. Heb. 3. 5, 6. 
Aaron -Heb. 5. 4, 5 : 9. 24-26 ; 10. 21, 22. 
Joshua. — Heb. 4. 8, 9. 
David— Eze. 37. 2i. 
Solomon -Lu. 1. 32, 33 : 11. 31. 
Jonah— Matt. 12. 40. 
Brazen Serpent— Jno. 3. 14. 
Brazen Altar (Christ's sacrifice)— Ex. chap. 

27. 
Golden Altar (Christ's intercession) — Ex. 

chap. 30. 
The veil -Heb. 10. 19, 20. Jno. 10. 1, 7. 
The Paschal Lamb— Jno. 1. 29 : 19. 33, 36 
Manna -Jno. 6. 32, 33, 35. 1 Co. 10. 3. 
The Smitten Rock-1 Co. 10. 4. 



32 



THE BIBLE AND THE SUNDAY SCHOOL 



The Scape-goat— Lev. 16. V 22. Isa. 63. 
11, 12. 1 Pet. 2. 24. 



UNBELIEF. 

Jno. 16. 9. Ro. 14. 23 : 11. 30, 31. 
Warnings— Heb. 3. IS, 19. Jno. 8. 24; 3. 
18, 36. Mar. 16. 16. 



WATCHFULNESS. 

Matt. 13. 25-27 : 24. 42, 44 : 25- 5, 6, la 
Rer. 16. 15. Heb. 9. 2S. Tit. 2. 12, 13. 
1 Thess. 5. 6. 2 Tim. 4. 8. 2 Pet. 3. 11- 
13. 1 Pet. 5. 8. 

WORKS. 

Jno. 6. 28, 29. Ro. 11. 6. Isa. 64. 6. GaL 
2. 21. Jas. 2. 10, 20. Ro. 4. 2-5. 



9. Bible Readings in their Various Uses. 

(1 .) BIBLE READINGS IN THE PRAYER MEETING OR PULPIT. 

Grace. 
No. 1. Its source. 

John i. 14-17 ; Rom. v. Id ; 1 Cor. i. 3, 4. 

2. All grace comes from God. 

1 Peter v. 10 

3. To whom does He offer grace 

Matt. xxi. 31 ; Hosea xiii. 9 ; John viii. 4-12. 

4. Not of works. 

Eph. ii. 8, 9 ; 2 Tim. i. 9 ; Rom. xi. 6. 

5. It bringeth salvation. 

Titus ii. 11-14. 

6. We are justified freely by His grace. 

Titus iii. 7 ; Rom. iii. 24. 
/. Sin reigned unto death, but grace unto life eternal. 

"Rom. v. 20, 21 ; vi. 1, 2. 

8. We are not under law, but under grace. 

Rom. vi. 14, 15. 

9. The difference between the law and grace. 

Deut. xxi. 18; Luke xv. 12-24. 

10. How are we to get it ? 

Heb. iv. 16 

11. His grace sufficient at all times. 

2 Cor. ix. 8 ; xii. 9 

12. Who have it more freely ? 

Eph. vi. 24 ; James iv, 6 



THE BIBLE AND THE SUNDAY SCHOOL. 33 

1 3. We are to sing with grace in ou r hearts 

Col. v. 16. 

14. What is falling from grace T 

Gal. v. 1-5. 
15 Difference between government and grace. 

(No texts ; but retributive dealings with Lot, Jacob, 
David, brought out, as contrasted with the Prodigal 
Son, and the surpassing love revealed in the Gospel.) 
16. Last words of Peter and John. 

2 Peter iii. 18; Rev. xxii. 21. 

R L. Moody. 

(2.) AT FAMILY PRAYERS 

Subject, Growth in Grace. Passages to be read with brief 
comment : — Pro v. iv. 18 ; Eph. iv. 14, 15 ; Psa. lxxxiv. 5, 7 ; 
1 Cor. iiL 18; 2 Pet. iii 18 ; Phil. iii. 12, 14. 

H. B. Chamberlin. 

(3.) BIBLE READING ON THE LESSON IN THE TEACHERS' MEETING. 

The Good Shepherd. John x. 11-18. 

1. Bible Shepherds. Gen. Ixvii. 3 ; Exod. ii. 17 ; Luke ii. 8, 

20; 1 Sam. xvi. 11, 19; Matt. xv. 24. 

2. The Lord my Shepherd. Psa. xxiii. 1, 4 ; 1 Pet. ii. 25 

v. 4;Heb. xiii. 20, 21. 

3. He Knows His Sheep. John x. 14 ; Ezek. xxxv. 11, 13 

2 Tim. ii. 19; John x. 27. 

4. He Provides for His Sheep. John x. 9 ; Psa. xviii. 1, 2 

Isa. lxv. 11 ; Psa. xxxiv. 10; Rom. viii. 28. 

5. He Guides His Sheep. John x. 3, 16 ; Psa. xxiii. 3 ; Prov 

viii. 28 ; Psa. xlviii. 14 ; John xvi. 13. 
6 He Gives His Life for His Sheep. John xviii. 11, 15 

Isa. liii. 6; Rom. v. 8 ; Eph. v. 2; Tit. ii. 14. 
7. He Delights in His Sheep. John x. 28-30; Mai. iii. 17 

1 Pet. ii. 9 ; Rev. vii. 17 ; Psa. ciii. 13. 

J. H. Vincent, RD. 
C 



34? THE BIBLE AND THE SUNDAY SCHOOL. 

(4.) BIBLE READING ASA REVIEW OF THE LESSON 

Responsive Reading, with Bible Readings.* 

[From " Historic Hymns, 5 * a Praise Circular, published by 
D. Lothrop & Co., Boston, consisting of Scripture and Hymns 
for Religious Meetings.] 

[Luke xv. 2, etc.] 

Leader. — And he said, A certain man had two sons. 

Congregation, — And the younger of them said to his father, 
Father, give me the portion of goods that falleth to me. And 
be divided unto them his living. 

L. — And not many days after the younger son gathered ail 
together, and took his journey into a far country, and there 
wasted his substance with riotous living. 

No. 1. Isa. liii. 6.* No. 2. Isa. i. 5, 6. 

No. 3. Rom. iii. 23. 

L. — And when he had spent all, there arose a mighty famine 
in that land ; and he began to be in want. 

No. 4. Rom. vii. 24. No. 5. Isa. lvii. 20, 21. 

L. — And he went and joined himself to a citizen of that 
country ; and he sent him into his fields to feed swine. 

C. — And he would fain have filled his belly with the husks 
that the swine did eat ; and no man gave unto him. 

No. 6. Isa. lv. 1, 2. No. 7. Psa. 1. 15. 

(Sing, " Prodigal child, come home, come home.") 

L. — And when he came to himself, he said, H ow many hired 

* These passages for Bible reading should be indicated on slips of paper, and handed 
before the meeting to various parties, who will either repeat them or read them from 
Bibles when called for. It will save much time and explanations to have a supply of 
blanks printed as follows :— 

No 

Please look out this passage of Scripture, and be ready to read it when called for by 

number. Book of. 

chapter 



THE BIBLE AND THE SUNDAY SCHOOL. 35 

servants of my father have bread and to spare, and I perish 
with hunger. 

(Sing, " Arise, my soul, arise.") 

L. — I will arise and go to my father, and will say unto him, 
Father, I have sinned against heaven, and before thee. 

C. — And am no more worthy to be called thy son ; make me 
as one of thy hired servants. 

No. 8. Psa. li. 4. No. 9. Luke xviii. 13. 

L. — And he arose and came to his father. But when he was 
yet a great way off, his father saw him, and had compassion, 
and ran, and fell on his neck, and kissed him. 

No. 10. Heb. x. 22. No. 11. Matt. xi. 28. 

L. — And the son said unto him, Father, I have sinned 
against heaven, and in thy sight, and am no more worthy to 
be called thy son. 

No. 12. Psa. xli. 3. 

L. — But the father said to his servants, Bring forth the best 
robe, and put it on him ; and put a ring on his hand, and shoes 
on his feet. 

C. — And bring hither the fatted calf, and kill it; and let us 
eat and be merry. 

L. — For this my son was dead, and is alive again ; he 
was lost, and is found. And they began to be merry. 

(Sing, " Ring the bells of heaven.") 

No. 13. 1 John i. 9. No. 14. Luke xv. 7. 

No. 15. John xiv. 2, 3. No. 16. 2 Cor. v. 1. 

No. 17. Psa. xvi. 11. 

W. F. Crafts. 

(5.) BIBLE READINGS LN STUDYING BIBLE BOOKS. 
THE FOUR GOSPELS. 

By Rev. A. H. Munro. 
It is a remarkable fact that there are only four accepted 



36 THE BIBLE AND THE SUNDAY SCHOOL. 

gospels when so many pretended ones were written, and that 
there are as many as four recognised by the whole church as 
genuine and authentic. The Divine Spirit guided in the selec- 
tion as well as in the composition of the gospels. 

1. Many comparisons have been made in relation to them. 
Irenaeus compared them to the four quarters of the globe, to 
four columns, four winds ; Augustine, to four trumpets ; Calvin, 
to four horses drawing Christ's chariot. The best of such com- 
parisons, because an aid to memory, is that of the cherubic 
symbol in Ezekiel i. 10 ; or, what is preferable, in the order 
given in Rev. iv. 7, of the symbolic forms of the lion, ox, man, 
and eagle, the coincidences recalling the special nature of each 
gospel. 

Matthew's emblem is the lion. In his gospel, Christ is pre- 
sented as the lion of the tribe of Judah ; the root of David ; 
the Shiloh ; the King of the Jews ; " the son of David \ n the 
son of Abraham. — Matt. i. 1. 

Mark's emblem is the ox, the oriental symbol of patient 
toil. In his gospel Christ is the Son of God, in his humilia- 
tion making himself of no reputation ; the divine servant and 
worker. 

Luke's emblem is the face of man. Christ is traced to Adam, 
not to David or Abraham ; the Son of man in his humanity 
as the teacher and healer of ours. 

John's emblem is the eagle. In his gospel we are carried to 
the sublimest heights, and behold Christ descending from 
heaven, not the Son of David, Abraham or Adam, but of God. 

2. Authorship. 

That Matthew's gospel was written by the disciple whose 
name it bears is proved (1) by the name ; (2) by tradition; 
(3) by coincidences between the man and the book. 

Notice the variation in the accounts of his call as given in 
Matt. ix. 9 ; Mark ii. 14 ; Luke v. 27, 28. As illustrating his 
Christian modesty, Matthew omits to mention that he was 
Levi, the son of Alpheus, and that he left all and made a 
great feast for Jesus. But he mentions what the others omit — 



THE BIBLE AND THE SUNDAY SCHOOL. 37 

that he was a publican. His modesty is also exhibited by the 
difference in the order of the disciples' names in Matt. ii. 4 ; 
Mark iii. 16, 19; Luke vi. 13, 16; in his record of the disrepute 
in which publicans were held — Matt. v. 46, 47 ; ix. 11 ; xi. 19 ; 
xviii. 17 ; xxi. 31 ; and also in his omission of all favourable 
to publicans, as the conversion of Zaccheus, Luke xix. 2 ; the 
parable of the Pharisee and publican. 

His business habits caused his gospel to be more systematic 
than the others. He groups things of the same kind — dis- 
courses, parables, miracles. As discourses, in Matt. v. to vii. ; 
parables in chap. xiii. ; and miracles in chaps, viii. and ix. 

Mark was the John Mark mentioned in Acts xii. 12, 25 ; 
xiii. 5, 13 ; xv. 39 ; Col. iv. 10 ; 1 Pet. v. 13. Supposed by some 
to be the young man mentioned in Markxiv. 51, 52, Eeferred 
to by Paul, Phil, xxi v. 2 ; Tim. iv. 11. 

According to tradition this gospel is Peter's, Mark being 
only his amanuensis. Internal evidences i For instance, he 
mentions things he would be likely to know or observe — see 
Mark i. 29 ; Luke iv. 38 ; Matt. xxi. 20 ; and Mark xi. 13, 14, 
21. He omits anything that specially honoured Peter : his 
walking on the sea, Matt. xiv. 28, 31 ; also Matt, xvi 13, 19 ; 
xix. 28 ; John xxi. 15, 19 ; and that he was the first of the dis- 
ciples to whom Jesus appeared. Inserts all discreditable to 
himself, as Mark viii. 32, 33 ; compare Matt. xxvi. 75, and 
Mark xiv. 72 ; but mentions the message sent specially to him, 
Mark xvi. 7. 

Luke. 

Little known of him. Said to be one of the 70, but this is not 
probable, Luke i. 2. Tradition and Luke i. and Acts i. proofs 
of his authorship. A Gentile convert, Col. iv. 11 ; a phy- 
sician, Col. iv. 14 ; Paul's companion, Acts xvi. 11, and 
2 Tim. iv. 11. Effects of his education : His gospel more 
strictly historical ; it and Acts alone have dedications. His his- 
tory, complete, begins earlier, ends later ; gives particulars about 
the Saviour's youth ; has more references to dates and coeval 
events, &c. See Luke i. 5 ; ii. 1, 2 ; iii. 1 ; ii. 21 ; ii. 33 ; ii. 
37 ; iii. 42 ; ix. 20 ; ix. 28 ; xiii. 16. Traces of his profession ; 
quotation of Isa. lxi. 1 ; in Luke iv. 18 ; also in Luke iv. 23. 
Compare Matt. viii. 14 and Luke iv. 38 ; Matt. viii. 15, Luke 



38 THE BIBLE AND THE SUNDAY SCHOOL. 

iv. 39, Matt. viii. 2, and Luke v. 12 ; Matt. viii. 6, and Luke 
vii. 2 ; Matt. ix. 20, and Luke viii. 43. Influence of Paul ; 
Compare Luke xxii. 17, 20 and 1st Cor. xL 23, 26. Predi- 
lection for triplets, 1 Cor. xiii. 13 ; 1 Thes. v. 23; 2 Cor. xiii. 
13. Matthew gives the parable of the lost sheep, Luke adds 
those of the lost piece of silver and the prodigal son. See also 
Matt. vii. 9, 10, and Luke xi, 11, 12; Matt. xxiv. 40; Luke 
xvii. 34, 36; Matt. viii. 19, 22 ; and Luke ix. 57, 62. 

John. 

Tradition says he wrote this gospel to present an aspect of 
Christ's nature apt to be too little regarded by readers of the 
other gospels — the divinity of Christ. John was not what the 
painters have represented him, an effeminate man, but with 
much of force and fire in his nature, yet a reverent, loving man, 
with special gifts of insight. These points are illustrated by 
his never giving the name of John to any one but the Baptist. 
His delineation of his character in John iii. 25, 36 ; also in his 
record of the mingled familiarity and reverence marking the 
intercourse between Christ and his disciples — John iv. 27 ; 
xiii. 23, 36. His love is shown in Mary being committed to his 
care; in his full account of Peter's restoration — John xxi. 15, 
19; and in his making a companion of Peter — John xxi. 7; 
Acts iii. 1. 

His gospel was written after the destruction of Jerusalem ; 
see John xi. 18, and xviii. 1 — hence safe to relate the resurrec- 
tion of Lazarus — and John xviii. 10, and xviii 26, which com- 
pare with xviii. 16. 

3. Peculiarities of Style in the Four Gospels. 

In Matthew, " Then " occurs 90 times (in Mark vi. and Luke 
xiv.) ; Kingdom of heaven, 33 times ; Heavenly Father, 6 times ; 
Father in Heaven, 16 times ; Church, twice. 

In Mark, "straightway" or "immediately" occurs 41 times. 
Vividness of description, as in Mark i. 13 ; i. 33. Compare 
Matt. ix. 2 ; Mark ii. 3, 4 ; Matt. viii. 23, 25. and Mark iv. 
36. 38. 



THE BIBLE AND THE SUNDAY SCHOOL. 39 

Luke's favorite expression, used also by Matthew, and less 
frequently by Mark, is " And it came to pass." 

John's favorite expression is " After," and " After these 
things," and "light," and "life." 

4. The classes to whom they were specially addressed. 

Matthew wrote especially for Jews in Palestine ; hence he 
gives no explanation of Jewish customs or topography, and 
shows the fulfilment of the Old Testament in the New. 

Mark wrote for Gentile converts in Palestine, like Cor- 
nelius ; hence Jewish customs are explained, but a knowledge of 
the country assumed. 

Luke wrote for Gentiles everywhere ; hence Christ is 
traced to Adam, Jewish customs and chronology made intelli- 
gible to a foreigner, and the parables of the Good Samaritan 
and Prodigal Son introduced. % 

John's Gospel was written for mankind. In it Christ is the 
light of the world, and in it no knowledge of Jewish custom or 
topography is assumed. 

5. Subject matter of the four Gospels. 

Matthew. — The gospel of the discourses and miracles — of 
types and fulfilment of prophecy. Christ, the true Israel, 
called out of Egypt, true Solomon to whom the East brings its 
treasures, the true Moses who gives the law ; the wonder- 
worker, teacher, high priest. Gospel of warning. Prophetic 
warning, Matthew xxiv. and xxv. The high priest rends his 
clothes, Matthew xxvi. 65, and God rends the veil of the temple, 
Matthew xxvii. 51. Pilate's wife dreams, and Pilate washes 
hands, and the people imprecate on themselves the blood of 
Him whom the Geiitile centurion confessed to be the Son of 
God. Matthew xxvii. 19, 24, 25, 54. 

Mark is the gospel of action. Christ is here the mighty 
worker. Rabbi, not Lord (only so addressed by the Syro- 
Phoncecian woman). 

There are but few parables in this gospel. Instances, Mark 
iv. 1, 19 ; iv. 14, 20; iv. 26, 29; iv. 13, 30, 32; xii. 1, 12 ; 
xiii. 28, 29 ; xiii. 34, 37. 



40 THE BIBLE AND THE SUNDAY SCHOOL. 

Personal traits of Christ are recorded in this gospel, not 
found elsewhere, as in Mark xi. 11, and x. 32 ; and also men- 
tion in several places of Christ's being moved, grieved, loving, 
sighing. Only in Mark do we find the words in Mark ii. 27 
and iv, 39. 

Luke — Christ's humanity more fully delineated as babe, 
child, lad, man. Only in this gospel do we read of Christ's 
eating earthly food after his resurrection — Luke xxiv. 30, 43. 
Compare John ii. 13, 15. His human sympathies more 
fully set forth. For children. Infants brought to him. The 
only daughter of Jairus, and only son of the father who 
besought him. For women, Mary and Elisabeth, and Anna, 
Martha and Mary, the women that ministered to him, viiL 2, 3. 
The daughters of Jerusalem, xxiii. 28. For widows, iv. 25 ; 
xx. 47 ; ii. x 37 ; vii. 12 ; xviii. 3, 5 ; xxi 2, 3. For the poor 
and outcasts. Illustrated by the parable of the rich man and 
Lazarus, Zaccheus, the woman who was a sinner, and the pa- 
rables in Luke xv. 

John's Gospel is remarkable for peculiar terms applied to 
Christ : The Word, Only begotten, Life, Light, Lamb, — all de- 
signed to set Him forth as the Divine Saviour of men. 

He alone of the evangelists indulges in comment, as John 
vii. 39; xi. 51 ; xi. 13. 

He omits parables, with the partial exceptions of John x. 
1, 16, and xv. 1, 5 ; because he does not record Christ's popu- 
lar discourses, but His private conversations with His disciples, 
and theological discussions with the highly educated Pharisees 
and Sadducees. 

He repeats only two ot the miracles recorded by the other 
evangelists — the feeding of the five thousand, and the walk- 
ing on the sea. The explanation of the first of these, in John 
vi. 35, 51, makes known to us that miracles are parables, and 
form a complete system illustrated by the miracles of resurrec- 
tion, of which the first was that of an only daughter^ the se- 
cond that of an only son, the third that of an only brother. 
The first, that of one just dead ; the second dead one being car- 
ried to the grave ; the third, that of one buried four days. The 
culminating miracle of resurrection is that of Him who was the 
only begotten Son of God. 



THE BIBLE AND THE SUNDAY SCHOOL. 41 

10.— Bible Marking 

(From " The Illustrated Christian Weekly,'* of the American Tract 
Society, New York.) 

What is the best Commentary on the Bible ? 

The one you make yourself. 

For this purpose you need a good Reference Bible, a Bible 
text-book, a Bible Atlas (unless yours is a Teacher's Bible, 
which contains all these conveniences), a Concordance, a black- 
lead pencil, or a good pen and ink, and — brains. It is a great 
mistake to suppose that the first will suffice without the last. 

We will suppose that your theme for study is the first chap- 
ter of John. 7our Bible lies open before you, presenting the 
page a fac-simile of which we give herewith from the large print 
edition of the Teacher's Bible. You believe that no prophecy 
is of private interpretation. You therefore begin by asking 
the Spirit of God to open to you the truth contained for you 
in this chapter. Then you read it over, at first rapidly ; you 
aim to get a bird's-eye view of it as a whole ; you see that its 
theme is the character, office and work of Christ. Your ques- 
tion then is this : What does this chapter teach me of Christ % 

The first thing that strikes you is that a number of names 
are given to Him here. You count them : Light, Only-begot- 
ten of the Father, Jesus Christ, Only-begotten Son, the Lord, 
the Lamb of God, Son of God, Master, Jesus of Nazareth, the 
Son of Joseph, King of Israel, Son of Man. Then He is the 
Teacher, the Son of God, the Saviour (Jesus, Matt. i. 16), the 
Master, the Atoning Sacrifice, the Incarnate One, the true 
Man and therefore the perfect Example, the future King. 
You draw a heavy black line under each title : you connect 
them, as in the accompanying page, by a light line. You now 
have a body of Christology on a page of your Bible. If you 
have wrought this out for yourself you have done a good day's 
work ; certainly if you have taken home to yourself the truth 
that he is your King, your Saviour, your Sacrifice, your Ex- 
ample. 

The next day you return to your study again. You take up 
a single passage, verses 12 and 13. Who are the sons of God 1 
As many as received him and were born of God. How 1 You 



42 THE BIBLE AND THE SUNDAY SCHOOL. 

put your references now in requisition. You look them up. 
You turn to your Bible Text-book under Regeneration. You 
pass by many texts that at another time will strike you, but 
do not now. The result of your studies is embodied in a note 
at the foot of the page : They are born of the Spirit, John in. 
15 ; by the Word of God, 1 Peter i. 2, 3 ; with the Word of 
truth, James i. IS; in Christ Jesus, 1 Cor. iv. 13; who is 
himself the Only-begotten Son of God, verse 18. You have 
here, in four verses of Scripture, the source, the instrument, 
the accompaniment, and the result of the new birth. You 
begin again : What is it to receive Christ 1 The result of your 
studies is embodied again in certain references which impress 
you, and which you accordingly underscore, and in certain 
other references which you discover, and therefore add in the 
margin. 

But you have not exhausted this subject. You return to it 
on the morrow. You study the negatives. Not of blood ; noi 
of the will of the flesh ; nor of man ; but of God. Your Con- 
cordance will tell you the meaning of born of blood, if youi 
own thought has not suggested it to you ; the sons of God are 
not brought out by merely good breeding, good parentage ; 
Rom. viii. 3, 4, 8, 9, tell you what is the meaning of flesh, viz., 
man in his natural state ; we are not born into the kingdom 
by our own resolution ; the will of man is interpreted to you 
by 1 Cor. iii. 5-7 ; we are not brought into the kingdom of God 
by human endeavors. There are three theories of moral re- 
form — good blood, strong will, good education — all repudiated ; 
and in contrast with them the true Scripture view, the new 
birth by the Spirit of God, as interpreted in your verses below. 

We have scarcely opened our theme ; but we have done 
enough to give those of our readers who desire to study the 
Bible, and to preserve the results of their study in their Bible, 
some idea of how to do it. 

Every student will invent, to some extent, his own system, 
but certain principles of universal application are inculcated by 
Mrs. Stephen Menzies, of England, from whose little book, 
" Hints on Bible Marking/' we have taken some of the mark- 
ings, using, however, the Teacher's Bible in the place of Bag- 
s^r's, on account of its having more references. 



THE BIBLE AND THE SUNDAY SCHOOL. 43 

In any given verse underline only the word or words re- 
quired to suggest the thought. 

Connect these underlines by the fine line, always at the end, 
never in the centre of the underline. 

If a connection is needed with a reference to another page, 
carry the line line, which she calls a railway, to the margin, 
and write the reference there. 

Draw all lines with a ruler, and as lightly as possible, par- 
ticularly the "Bail ways," with a very sharp hard black-lead 
pencil, or with a fine pen and India ink, or some good black 
ink ; the latter is better. 

Make your own marginal references as freely as possible, 
referring at each verse to the other. 

It should be added that a good Commentary is a great help 
in such a study, in giving information as to the meaning of the 
original and other points, provided it is used as a help to study, 
not as a substitute for it. Mrs. Menzies uses Alford, and re- 
fers to it by the following mark \ But the reader may easily 
make his own system of notation to favorite writers, provided 
he does not have too many. 



Other Signs used in Bible Marking. 

M — on the margin of Messianic references in the Old Testa* 
ment. 

f — in red beside passages for enquirers, 

P. P — beside proved promises. 

C — beside passages referring to childhood. 

A red underline for all references to the atoning blood or the 
cross. 

A blue underline for the promises. 

A heavy black underline for warnings and judgments. 

A date beside each text on which a sermon is preached. 



44 THE BIBLE AND THE SUNDAY SCHOOL. 

11. — A Chart for the Personal Study of the Lesson. 
By Rev. A. H. Munro. 

PREPARATION. 
I. INVESTIGATION. 

1. External Particulars. 

The Book : its name, date, author, style, and important 
features. 

2. Internal Particulars. 

1. When] Chronology and Connection. 

2. Where ? Places — their peculiarities, relations, and 

associations. 

3. Who ] Persons. Characters. Classes. Names. Ti- 

tles. Positions. Histories. 

4. What ? Words. Terras. Figures. Things. Ac- 

tions. Incidents. Errors. Truths. 

5. Why 1 Causes. Motives. Designs. 

6. Whence ? Things implied, inferred, suggested, pro- 

duced. 

n. PLANNING. 

1. Decide upon the main theme of the lesson. 

2. Select the truths to enforce it. 

3. Select the particulars to set forth those truths. 

4. Mark the points to be explained, proved, and illustrated. 

5. Obtain the necessary explanations, proofs and illustrations. 

To do this, 

1. Live the truth. 

2. Look for illustrations, &c. 

3. Store them up in a note-book. 

6. Arrange in order to interest and maintain logical connection 

TEACHING. 

I. PURPOSES. 

1. To inform as to Facts. 



THE BIBLE A>'D THE SUNDAY SCHOOL. 45 



2. To convince as to Truths. 

3. To persuade as to Duties. 



II. METHODS, 



1. By interesting: by clearness and brevity. 

: precision, explanation, illustration, and appeaL 
3. By definition, authority, effects, alternatives. 



III. MEANS. 



1. Questions — Their nature, definite, reasonable, to the purpose, 

2. Narration — Indispensable. 

3. Illustration — Of all, briefly ; main points, elaborately. 

4. Memorizing — Texts, main points and application. 

5. Impressing — Truths and duties. 

Modes — Direct, indirect, suggestive, elliptical, general and 
personal. 

Employed — Vividly, briefly. 

Kinds — Brief, extended, elaborate ; appropriate, obvious, gra- 
phic and true. 

How — Becitations, recapitulations, reviews. 

How — By the teacher's reverence for the Bible, appreciation of 
truth, sympathy with Christ, dependence in the Holy 
Spirit, and wise and happy relations with his scholars. 



12. Adults as Bible Students in the Sunday School.* 

BY REV. H. M. PARSONS, P.D. 

The Sabbath School service should be placed on an equal 

.vices of the Church, and attend- 
ance the: the pastor and members, equally with the 
!e, should reed. The time has arrived, when 

we must no ;ei be content with the demonstration of the 

truth by means of one man's preaching, but must ieturn to the 

•Read Dent* rati. 12, 13; Josh. viii. 25; 2 Oirou. xsxiv. 29, 30. 



46 THE BIBLE AND THE SUNDAY SCHOOL. 

method adopted by the Church during the first two centuries 
of its existence — that of having one service in which all present 
can participate, and ask and answer questions. This is neces- 
sary in order to bring Bible instruction up to the level of secu- 
lar instruction. After a struggle extending over some years, I 
secured a change in the system followed in one of the oldest 
of New England churches, and the introduction of one under 
which there was preaching in the morning, a Bible service in 
the afternoon, and a church prayer and conference meeting in 
the evening — all the services having regard to the topic of the 
day. The plan proved eminently successful, and is still con- 
tinued in that church, though I have removed to another 
charge, where a similar method is now followed. 

This Bible service differs from the average Sunday Schools 
in the following points : — 

(l.) It has a name which includes the old as well 
as the young. 

(2.) It takes the place of a Second Sermon, thus 

enabling both pastor and people to attend it without neglecting 
other Services. 

(3.) It emphasizes and expects the attendance of 

adults as much as the attendance of children, 

(4.) It has the regular presence and help of the 
pastor as its advisory head, and also as the teacher of a 
large class of adults. 

(5.) Its singing and other exercises have regard to 

adults as well as children. 

(6.) It gives the commission, "go teach" equal 
honour with its kindred commission, "go preach." 

The results of such a Service are : — 

(1.) Greater unity between Church and Sunday School. 

(2.) Greater activity among the adults of the church. 

(3.) Greater Spirituality by increased study of God's 
Word. This Service caused an increase in the prayer meeting 
attendance from twenty to two hundred. 



THE BIBLE AND THE SUNDAY SCHOOL. 47 

(4.) Greater teaching efficiency, by the increase in the 
numbers, age, and culture of the classes. 

(5.) The preacher is enabled to preach with more ad- 
aptation to the real wants of his people, and a better under- 
standing of Christian life. " He sometimes learns more from a 
washerwoman in his Bible Service than from his best commen- 
taries. " 



13. Additional Hints on How to Study the Bible. 

AN INSTITUTE CONVERSATION. 

(1.) Have for constant use a portable Reference Bible. 

(2.) Garry a Bible or Testament with you. (3.) Don't be 
afraid of marking it, or making notes on the margin : pro- 
mises, exhortations, warnings to Christians, and invitations to 
the unsaved.* (4.) Do not be satisfied with simply reading a 
chapter, but study the meaning of at least one verse every 
day. (5.) Study so as to ascertain the whole truth con- 
tained in a single incident or miracle : when and why written, 
how it applies to yourself, and how to use it for others. (6.) 
Study to know for what, and to whom a book or chapter was 
written. Study the Acts of the Apostles and the Epistles to- 
gether, also Leviticus and Hebrews, etc. (7.) Believe in the 
Bible as God's revelation to you, and ACT accordingly. 
(8.) Learn at least one verse of Scripture each day. 
Verses from memory will be wonderfully useful in your daily 
life and work. See Josh. i. 8; Psa. cxix. 11. (9.) Study 
how to use the Bible so as to " walk with God" and 
lead others to Christ. (10.) Set apart at least fifteen 
minutes each day for studying it ; this little will be 
grand in result, and never be regretted. (11.) Read the Book 
as if it were written for yourself (12.) Always ask God 
to help you to understand it> and then expect that He will. 

* There are some in whose minds marks like these would prevent fresh thought on 
the marked passage, new and deeper views of its meaning. For such persons it may be 
best to have one Bible for marking and another for ordinary reading, the marked Bible 
being referred to when occasion requires, as a personal commentary. 



48 THE BIBLE AND THE SUNDAY SCHOOL. 

(13.) Have Cruden's Concordance and a Bible Text- 
Book at hand ; also in all cases refer to parallel passages and 
marginal notes, and take time to think before consulting com- 
mentaries. (14.) Study the Bible m the freshness of the 
morning rather than the weary hours of evening. (15.) Read 
Systematically, with some purpose in mind. (16.) Read the 
Bible with a view of living rather than merely learning it, com- 
ing to it not only perfunctorily for lessons and sermons, but 
also for loving conversation, " as a man talketh with his 
friend." 



THE BIBLE AND THE SUNDAY SCHOOL. 51 



l 



111. THE BIBLE AND ITS TEACHERS, 

An Ancient Bible School and its Teachers. Neh. 

viii. 1-9 ; ix. 3. 

The Divine Commission to the Bible Teacher. 
Matt, xxviii. 19, 20 ; Jerem. i. 9 ; 2 Cor. vi. 1 ; 3 John i. 8. 

Necessary Qualities of the Bible Teacher. 

(1) Conversion. John xxi. 15 ; 1 Sam. xvi. 7 ; John 

iii. 5, 10 ; 1 Sam. iii. 6 ; Acts iii. 6. 

(2) Prayerfulness. 1 Cor. i. 1 1 ; Rom. xv. 30 ; Exod. 

xxviii. 12, 29 ; 2 Cor. iii. 5 ; John xiv. 26. 

(3) Consistent Example. Acts i. 1 ; Ezra. vii. 10. 

(4) Faithfulness and Ability to Teach. 2 Tim, 

ii. 2. 

(5) Knowledge. 2 Pet. i. 5. 

(6) Power of Clear Expression. 1 Cor. xiv. 19. 

(7) Habits of Study. 2 Tim. ii. 15. 

(8) Tenderness. Psa. cxxvi. 5, 6 ; 2 Cor. ii. 4. 
Summing it all up, 1 Tim. iv. 11-16. 



52 the bible and the sunday school. 

1. Hints on the Public Use of the Bible. 

AN INSTITUTE CONVERSATION. 

(1) Use the Bible in every religious service, and with tfae 
utmost honor and impressiveness, giving the Scripture 
reading a place in the service where it will not be interrupted 
by late comers, and where all will hear it, and making it the 
very foundation of the exercises. 

(2) In the social meetings of the Church have a pre-an- 
nounced Scripture topic on which every one shall be ex- 
pected to repeat or read a Bible passage, the reader occasionally 
adding words of comment and illustration. 

(3) Give great prominence in all religious meetings to 
"Thus saith the Lord/' showing Bible warrant for all practice 
and statements. 

(4) Never bang the Bible about in the pulpit, in the 
Sunday School, in the prayer meeting, or in flippant conversa- 
tion. 

(5) Have Bibles used by both teachers and scho- 
lars in the Sunday School instead of the lesson leaves, 
which are intended for home study. * 

* The teacher ought to bring: his Bible to the class ; and not the teacher alone, but the 
pupils too, as soon as they are able to read. To cherish a love for God's book is the most 
important work a teacher has to do next to the conversion of souls. "I do not enjoy 
reading my Bible ; I wish I did." I have heard this remark made many times by ear- 
nest Christians. What can make the Bible more attractive ? Artists are doing much 
to make it so, but Christian teachers can do a greater work by filling it with spiritual 
illuminations. These are fadeless, while the engravings endure but for a season. They 
can best be made from time to time when there is white heat interest in the class about 
the lesson by opening the Bible, and reading from it something which either confirms or 
continues that interest. More than likely every scholar in the class will want to read 
the same passages for himself during the week. 

A teacher needs to speak with accuracy and authority, therefore he ought to have his 
Bible in his hand. Have you never seen a minister close the Bible, or lay it aside alto- 
gether before beginning to preach his sermon? or perhaps you have seen him use a rack 
not large enough to accommodate a Bible. As you sat and listened did you feel that you 
were hearing the word of God preached or the word of somebody else ? At any rate you 
have seen a teacher conduct a class without a Bible. There is no difference in the two 



Bibles should be brought by the pupils to the class for three reasons at least. 1. That 
the teacher may know that each one owns a copy of the Bible. 2. That they may be- 
come familiar with it by learning about the relative position of its books, and how to 
pronounce difficult names contained in it. To many without such exercise the Bible 
would be a sealed book for a lifetime. 3. That habits of turning the leaves in study may 
be cultivated. 



THE BIBLE AND THE SUNDAY SCHOOL. 53 

2. The Pastor's Eelation to the Sunday School.* 

Among the difficulties found in connection with this subject, 
are the following : — 

(1.) In many cases pastors are not consulted in the 
appointment of teachers and officers. 

(2.) The non-attendance of the pastor at Sunday 
School or teachers' meetings. 

(3.) The failure to designate in the constitution of the 
Sunday School the pastor's relation to the school. 

(4.) The assigning of too many duties to the pastor 

in connection with the church. 

(5.) The ambition of the superintendent to rule alone, 

and his jealousy of the pastor. 

(6.) Want of greater love for Christ and the children,. 

in the pastor 3 and more spirituality on the part of the superin- 
tendent. 

To meet these difficulties, the following remedies are sug- 
gested : 

(1.) That a clear and correct understanding be established 
between the pastor and superintendent, as to their relative 
duties, at the commencement of their official connection ; and 
that Christian frankness be exercised in their subsequent 
intercourse. 

(2.) That in the constitution of every Sunday School there 

The abuse of the lesson paper system has had a tendency to keep Bibles out of the 
class and out of study too. How would it do to simply indicate in the lesson papers 
where the passages of Scripture to be studied might be found in the Bible, that is, 
omitting the printing of the Scripture? 

Even if this change is not made, let it be an invariable rule in a class for each person 
to have a Bible in his hand. The most eloquent portion of Dr, Townsend's grand 
sj)ee2h in defence of the Bible, delivered at Chautauqua, occurred when he took up the 
great Bible and held it close to his heart. " Aud I, if I be lifted up from the earth, 
will draw all men unto me," is a true saying of the incarnate Word. It may be said also 
of the written Word 

* After an interesting Institute conversation on this subject it was given to a Com- 
mittee of prominent Pastors and/ Superintendents, Rev. Richard Newton, D.D., Rev. F. 
H. Marling, Rev. S. L. Gracey, James Hughes, and C. M. Morton, for consideration and 
report. The report was as above, and was unanimously adopted 



54 THE BIBLE AND THE SUNDAY SCHOOL. 

be an explicit declaration of the pastor's relation to the 
school. 

(3.) That, as far as possible, the public services in con- 
nection with the church, be so arranged as to allow the 
pastor to devote a portion of his time to work in the Sunday 
School. 

(4.) That increased love for Christ be recommended, 
which will lead to increased love for His lambs. 

(5.) That both pastor and superintendent cultivate the spirit 
of Christian charity and forbearance. 

In application of the foregoing remedies to meet the difficul- 
ties above stated, the following methods are suggested by which 
the pastor may aid in giving efficiency and success to the opera- 
tions of the Sabbath School. 

(1.) By attending as far as possible the teachers' meetings. 

(2.) By reviewing the lesson. 

(3.) By preaching to the school. 

(4.) By taking part in the selection of teachers and 
officers. 

(5.) By remembering the Sunday School in the 
pulpit, in prayer, preaching, and in notices. 



3. Using the Bible with Enquirers 

AN INSTITUTE CONVERSATION. 

(1.) Have a list of references to passages for enquirers 
written on a fly leaf of your Bible, the passages them- 
selves being indicated by a red cross that they may be found 
instantly when one has turned to the page or chapter where 
they are. 

(2.) Use a variety Of passages in order to reach various 
temperaments and experiences, representing the act of faith 



THE BIBLE AND THE SUNDAY SCHOOL. 55 

under the various Bible expressions, " Believe," " Receive," 
* Take," " Submit," etc. 

(3.) Make the promises Of God, not your experience, 
the basis of the Sinner's hope, reading God's assurances 
from the open Bible, rather than merely repeating the passages, 
as a lawyer reads instead of repeating his law quotations, giving 
them much stronger force by so doing. 

(4.) Be sure to find out an enquirer's real intellec- 
tual and spiritual condition, and then take the Bible 
passages best adapted* to his case, and apply them definitely 
and sympathetically. 

(5.) Urge the enquirer to get a reference Bible 
and Concordance and " search the Scriptures" in order 
that he may become established and built up in God's truth, 
rather than in changeful emotions alone. 



4* Passages for Enquirers used in the Moody 
Meetings at New York * 

ARRANGED BY RALPH WELLS. 

1. I fear I shall never stand, and so dishonour Him — My 
circumstances are peculiar. — 2 Tim. i. 12 ; Jude 24 ; Heb. 
xiii. 5. 

2. I fear my sins are too great to be forgiven. — 1 Pet. i. 18 
19;Exod. xij* 13 ; Isa. i. 18. 

3. My earthly prospects will be ruined — I shall be cast out. 
—Phil. iv. 19 ; Matt. iv. 4 ; Matt. xix. 29. 

4. I do not feel my guilt as I should, I am waiting for con- 
viction.— (Acts ii. 36, 38.)— Jer. xvii. 9 ; Prov. iii. 5 ; Matt, 
vii. 24 ; Zech. xii. 10. 

5. I do not see that I am such a great sinner.— Isa. lxiv. 6 ; 
Rom. iii. 22, 23 ; 1 John i. 10. 

* It would be an excellent practice to devote fifteen minutes at each weekly teachers' 
meeting: to the use of the Bible with enquirers. Let the Superintendent, or Pastor, 
state some difficulty such as is presented by those who are seeking Christ, and ask from 
he teacher the appropriate passages to cancel the difficulty 



56 THE BIBLE AND THE SUNDAY SCHOOL. 

6. I have made up my mind to be a Christian, but am not 
quite ready. — Pro v. xxvii. 1 ; Matt. xxiv. 44; 1 Thess. v. 19 ; 
2 Cor. vi. 2. 

7. I will be a Christian if any reservation is fatal. — 

Luke xiv. 33 ; James iv. 4. 

8. I don't know where I am — Almost distracted — Don't 
know whether I believe auything — What shall I do 1— -John 
vii. 17 ; vi. 28, 29 j Mark v. 36. 

9. I do not see how to come. — Acts xiii. 39 ; Rom. x. 9 ; 
John iii. 36 ; Luke xv. 

10. How can I know whether I am saved 1 — John v. 24 ; 1 
John iii. 14, 24. 

11. How is it that Christ's death can avail for my sins] — 2 
Cor. v. 21 ; Gal. iii 13 j 1 Pet. ii. 24. 

12. How do I know He calls me; am I certainly invited f 
—John vi. 37 ; x. 9 ; Rev. xxii. 17. 

13. How do you reconcile this, and that, in the scriptures! 
—2 Cor. v. 20 ; 2 Pet. iii. 16 ; Matt. vi. 33. 

14. I once loved the Lord, but have wandered far, far from 
Him : Is there hope for such? — Jer. iii. 12 ; Hos. xiv. 4; Luke 
xxii. 32. 

15. Why is Faith in Jesus alone enough, without any addi- 
tion.— Gal. ii. 20 j 2 Cor. v. 7 ; Rom. xi. 20 j 1 John v. 4. 

16. I have tried, and tried in vain to prepare to come to 
Jesus, but am as far off as ever. — Rom. x. 1-4. 



5. " How can We get Rid of Incompetent Teachers !■ 

AN INSTITUTE CONVERSATION. 

1. Use more care in appointing teachers, the pastor and 
superintendent jointly nominating each teacher, and the officers 
and teachers electing or rejecting the nomination. 

2. Have each teacher sign, or take publicly, some covenant 
of fidelity to his work. 



THE BIBLE AND THE SUNDAY SCHOOL. 57 

3. Have a teachers' library in each Sunday School, and also 
introduce the best Sunday School periodicals. 

4. Hold regular teachers' meetings, and make a teacher's 
continuance in his position depend upon attending it. 

5. Remove existing incompetency as far as possible by more 
local institutes and conversations. 

6. When these methods are not sufficient, let the Superin- 
tendent, by some casual remark to the teacher, show that he 
perceives his inefficiency.* 

7. Let the teachers unite in adopting a law that two un- 
necessary absences of a teacher from Sunday School during a 
quarter, causes the forfeiture of his position.t 

8. When mildter measures fail let the Superintendent 
frankly and kindly say to the incompetent teacher that his 
class is dissatisfied or his work is unsatisfactory, and his resig- 
nation desired ; sacrificing the feelings of one person, if need 
be, rather than the deepest interests of the whole class. J 



6. Three Requisites in Religious Teaching. 

BY BEV. B. P. KArMOND. 

I. An Authoritative Religious Truth. 

1. The Bible. 

* When you have an inefficient teacher, and you may know them hecause they al- 
ways get through first, go to them and say, "Well, Miss A., I see you get through be- 
fore the rest." Let her know that you notice it ; ask her why she can't hold the at- 
tention of the pupils longer. She may ask you if you are going to interfere with her 
in that manner, and you tell her yes, and she may say perhaps she had better give up 
the class, and then be very careful that you don't say something to prevent her giving 
it up. 

J. H. Vincent. 

t " I ain't aconiin' no more after to-day, — I ain't a-goin' to be turned over to any fellow 
as turns up, — I like to have a teacher as belongs to you," were the remarks of a scholar 
whose teacher could not stand Sunday dust, and heat, and rain, and mud half so well aa 
on week days. 

X In some schools the rule has been adopted by vote of the teachers and officers that 
scholars may change from one class to another by applying to the Superintendent. In- 
competent teachers, when their classes begin to diminish rapidly, are thus led to the 
dwired resignation without any direct action of the officers. 



58 THE BIBLE AND THE SUNDAY SCHOOL. 

II. A well-defined idea of truth. 

1. Intellectually. 

2. Experimentally. 

III. A medium to convey the truths 

1. Language — Things, acts, tones, words cultivated. By 

1. Study of the Bible. 

2. Baptism of the Holy Spirit. 



7. The Secret of Teaching with Poweb. 

BY M. C. HAZARD, ESQ. 

1. Secret of Power. 

Negatively — 1. Not in learning. 

2. Not in ability to talk. 

3. Not in ability merely to instruct. 

Positively — 1. A Christian life — on the employment of 
unconverted teachers — See Ps. 1. 16, 17. 

2. An attractive Christian life. 

3. Tact. 

4. By attention — attention must be secured. It is com- 
pelled or attracted. 

Why do pupils give attention? 

1. Interest in the lesson. 

2. Interest in the teacher. 

3. Because other pupils do. 

4. Because of the love of knowledge. 

5. Because they are fed. 

How secure attention P 

1. By establishing the circuit of sympathy. 

2. By Enthusiasm. 



THE BIBLE AND THE SUNDAY SCHOOL. 59 

3. By Illustration. 

4. By Simple Speech. 

5. By Questions 

6. By Pictures — an imaginary picture gallery. 

Knowledge gives power- 

1. Makes a man master of the situation. 

2. Gives enthusiasm. 

How to obtain knowledge. 

1. By continuous study. 

2. By flesh study ; do not depend on an old study of the 
lesson. 

The class may be incited to self-activity by 

1. Plan for future lesson. 

2. Asking suggestive questions. 

He only teaches with power who is taught 
of the Holy Spirit 



The Teacher's Personal and Social Study of his Class. 

AN INSTITUTE CONVERSATION. 

1. Why 

(1.) For the same reason that every workman should under- 
stand his material, every farmer his soil, every physician 
his patients. 

(2.) To know their needs and difficulties. 
(3.) For adaptation. 

(4.) To understand their characters. 
(5.) That the teacher may arouse in the scholar the appro- 
priate emotions and thoughts. 
(6.) To know names and natures. 



60 THE BIBLE AND THE SUNDAY SCHOOL. 

(7.) To know their peculiar temptations and to counter- 
act them. 

(8.) To know their religious education and privileges. 
(9.) To know their likes, dislikes, reading, amusements, 
associates, &c. 

(10.) To know their home surroundings and daily 
life. 

(11.) To know their address in order to call and write, 

(12.) To know the results of our progress and work. 

IL How! 

(1.) By five minute SOCiableS before the school opens. 

(2.) By bird parties, grape parties, &c, for little child- 
ren occasionally, at teacher's home. 

(3.) Children's hour every week at teacher's home. 

(4.) Sewing parties of young ladies' classes. 

(5.) By loving them and showing the Christian virtues. 

(6.) By avoiding cant. 

(7.) By visiting them in their homes, schools, an<? stores, 
and requesting visits from them. 

(8.) By writing to them. 

(9.) By leading the class into religious WOrk. 

(10.) By noticing them wherever met. 

(11.) By inviting them singly to the teacher's office 

or home. 
(12.) By becoming companions to them. 
(13.) By helping them in things temporal. 



THE BIBLE AND THE SUNDAY SCHOOL. 61 

8. Normal Class Training for Teachers. 

BY REV. J. L. HURLBUT 

I. Great need of trained teachers. 

(1.) Every reason for it that there is for trained teachers in 
secular schools. 

(2.) The failure which results from voluntary study must be 
supplemented by the teacher. 

(3.) Short time we have with the scholars. 

(4.) The book we teach and the interests at stake. 

All these reasons demand trained teachers. 

II. Wherein do teachers need training P 

(1.) Teachers must have character. 
(2.) Teachers must have spirituality. 
(3.) Teachers must know the book. 
(4.) Teachers must know the methods. 

III. How can this training be obtained P 

(1.) Teaching will help. 

(2.) Studying and reading Sunday School literature. 
(3.) Attendance in Sunday School Conventions, " Assem- 
blies" and "Parliaments." 

IV. How organize a Normal class P 

(1.) Get teachers together and give them a competent 
teacher. 

(2.) Make the Teachers' Meeting a Normal class. 

(3.) Unite all the teachers and superintendents in the place. 

V. What a Normal class propose to do?— 

Answer the following questions : 

(1.) Why teach the Bible % 

(2.) What shall we teach from the Bible % 

(3.) How teach the Bible 1 



62 THE BIBLE AND THE SUNDAY SCHOOL, 

VI. Methods of conducting Normal classes. 

(1.) Text-book with recitations and reviews conducts ;he 
same as in secular schools. 

(2.) Leaflet method * — only a single lesson given ouo at a 
time. 

(3.) Lecture method. 



9. Qualities and Training of Primary Teachers. 

BY MRS. W. F. CRAFTS. 

(1.) Age and Sex. They may be of any sex, so that thej 
have kept their hearts young. They may be either men or 
women, so they have adaptability for their work. Mothers of 
little children make the best Primary Teachers. 

(2.) A Christian. " Lovest thou me 1 " was the question 
which Christ asked Peter before He gave him the commission 
"Feed my Lambs." 

(3.) An Earnest Student of the Truth. The les- 
son should be kept prayerfully in the undercurrent of the 
teacher's thoughts all week. It requires a thorough knowledge 
of the lesson to be prepared to teach even the smallest children. 
A teacher should always know more than he attempts to teach. 

(4.) A Warm Sympathizer with Children. A 
teacher who has this will observe children closely and learn 
their peculiar expressions, so that they may be adopted in 
teaching, serving as passports to the children's minds and 
hearts. 

(5.) Vivacity should characterize the Primary Teacher. It 
should be cultivated and not assumed. 

(6.) Faith in Child Piety, without which a Teacher 
could have no hope or confidence in her work, and could not 
work to the highest end — the conversion of the soul. 

* Rev. J. H. Vincent, DD. 805 Broadway, N. Y., has prepared a full course of these 

leaflets. 



THE BIBLE AND THE SUNDAY SCHOOL. 63 

(7.) A Primary Teacher's Meeting should be held 

for an hour each week, when the Primary Superintendent can 
instruct the assistants about how to teach and what to read, in 
order to increase intelligence and interest in the work of teach- 
ing.* 



10. Attention, Discipline, and Questioning. 

BY MISS JENNY B. MERRILL. 

The first step in the right direction is taken, when the 
teacher begins to realize that she is responsible for the atten- 
tion and discipline, and that the children are not \ therefore the 
less said to the children about it, the better. The teacher 
needs to study in what ways she effects the attention and dis- 
cipline. 

(1.) By care for physical comfort, that is, having 

regard to the ventilation, seating without crowding, frequent 
change of position and exercises. 

(2.) By a well-arranged programme, prepared at 
home, and perfectly committed to memory, so that pauses may 
be avoided, which are fruitful causes of disorder. " Let the 
teacher not lend her efforts to keep all quiet, but to keep all 
employed." 

(3.) By employing the minds of children, by 

asking them questions. Questions should be prepared 
at home. They should be asked in short well-ordered sentences, 
so that they will be clear and definite. They should not con- 
tain the thought that the child is expected to give in the 
answer, so that simple assent will be the only requirement. 
They should not be repeated in the same form when the children 
fail to understand at first, but they should be put in a more 
definite way. Questions should be arranged logically. 



Mrs. Craft's book on methods of Primary Teaching entitled, " Open Letters t« 
Primary Teachers," published by Nelson & Phillips, N. Y., (PncH SI 00) g*ves the fullest 
discussion of questions connecte'd with Primary and Intermediate Classed. 
Paper covers may be purchased for 50c of the publisher or of Fairbanks & Co., Chicago. 



64 THE BIBLE AND THE SUNDAY SCHOOL. 

(4.) By a manner evincing love, sympathy, com- 
posure, dignity, and animation. "Fret not thyself 
of evil-doers." " Overcome evil with good." " A soft answer 
turneth away wrath." Try to inculcate right and noble views 
of obedience. Teach about Christ's obedience to His parents, 
use also Ps. xxxii. 9. Make commands requests as far as pos- 
sible. Never use dictatorial tones. Do not form the habit of 
repeating commands before the children have time to obey, else 
they will form the habit of not obeying the first time. Expect 
to be obeyed* 



11. Illustrative Teaching.* 

BY REV. W. F. CRAFTS. 

The great object of the Sunday School is not to organize its 
members into a pic-nic club, or a library association, or a singing 
school, or a theological institute ; not merely to please, or disci- 
pline, or teach, as the end in view, but by means of all these 
phases of its work to accomplish its great purpose — 

To present Christ 
# to the 
Hearts of the School. 

Christ is the Alpha and Omega, the beginning and the 
ending of Sunday School work. He must be above all and in 
all and through all the exercises. 

To Present Christ, then, is our object in Sunday School 
work. How shall we vividly and savingly present Him to the 
heart % 

By universal consent the senses must usher truth to the 
soul. 

* "Through the Eye to the Heart; or, Eye Teaching in the Sunday School. By 
Rev.W. F. Crafts. Treats of all departments of illustration. 

In paper, 50c. ; Cloth $\ ; For saie by Fairbanks & Co., Chicago. 



THE BIBLE AND THE SUNDAY SCHOOL. 63 

The Sunday School works mainly through the two most in- 
fluential senses — sight and hearing. Hearing lacks vividness 
without sight (the visions by which God taught His truth were 
usually more impressive than His spoken messages), but sight 
lacks definiteness without hearing (even the inscription in fire on 
Babylon's wall needed words of explanation). It is well, there- 
fore, that hearing and seeing should accompany each other. 
Joseph's brethren brought to their father, who had long 
mourned for Joseph as c'ea 1, this wonderful message : " Thus 
saith thy son Joseph, I am yet alive ; come down unto me, 
tarry not." Jacob's heart fainted when he simply heard these 
words, for he believed them not ; but " when he saw the wag- 
ons which Joseph had sent to carry him, the spirit of Jacob 
their father revived." The wagons would have meant nothing 
unless they had been preceded by the message ; the message 
would have failed unless it had been followed by the wagons. 
This shows us how to use the eye and ear in the Sunday School. 
Give what "is ■written," and then, by maps, picture objects, 
blackboard exercises, and stories, put it into " wagons " to 
help the imagination and the understanding, and send it through 
" eye-gate," into the soul. 

I want to say at once, lest any should be prejudiced against 
this subject, that unless there is " a living spirit in the wheels " 
these illustrative wagons are utterly useless. 

" 'Tis love must drive the chariot wheels." 

Eye-Teaching is Philosophical. 

Sight seems to be connected with each of the other senses. 
We say of food we have been describing, " Taste and see ; " we 
say of the fragrance of a flower of which we have been speak- 
ing, " Smell and see ; " we say of some excellent singer whose 
voice we have eulogized, " Hear and see ; " or of a gem we have 
called very smooth, " Feel and see" In a new sense, " It is all 
in your eye. 1 * 

Now all this use of terms arises from the fact that we think 
by images, by something we can see or imagine that we see. When 
a matter is clear to us, whether spoken or pictured, we cry, 

Oh, I See. 



66 THE BIBLE AND THE SUNDAY SCHOOL. 

This characteristic of the mind makes "the likes" necessary 
in every kind of teaching. The unknown must be taught by 
likening it to something that is known ; the unseen must br 
represented by the seen. 

Eye-Teaching is also Scriptural. 

Dr. Vincent, in the preface to his recent work on " The 
Church. School," says : " The good philanthropists of the last 
century, in digging that they might build a human fabric, laid 
bare an ancient and divine foundation/' These words, spoken 
of the modern Sunday School, are especially true of its eye- 
teaching. 

It is not a "new idea," but an "ancient and divine founda- 
tion " laid bare for us to build upon to-day. 

The Bible is full of object lessons taught by God Himself, by 
Christ, and by the inspired writers, with trees, stars, shields, 
girdles, fruits, birds, pictures, &c, as their texts ani 
illustrations. 

Eye-Teaching is adapted to the Times. 

We need only refer to the increased amount of blackboard 
work in our day schools, to the large number of magazines 
and papers that have recently introduced illustrations in therr 
hitherto unillustrated pages, to the inscriptions on boardings* 
and fences, the great number of picture advertisements in ou* 
papers, and the increasing custom of our illustrating lecturer, 
to remind our readers that one marked characteristic of tkiis 
age is to put things into the mind by a quick concentratiou on 
the eye. We must "discern the signs of the times," and keep 
up with them. We must study times and men. The adver- 
tising pages, which are epitomized photographs of the day, and 
the " Bitters " on stones, "Pills" on trees, and "Magic Oil" 
on everything, notwithstanding their quackery, teach us that 
this age must be reached very much trough the eyo. 

DmstxcMffj ov the xmoLR Subject. 

We make ^he divisions of the subject that follow, on the 
basis otf *;L*r Cbttiiito biw^lici^y. 



THE BIBLE AND THE SUNDAY SCHOOL 67 

(I.) Vivid Descrdttion ani Allegoby. 

A Bible scene is sometimes so vividly described, that it be- 
comes" eye 6 Sing, and stands before the scholar as a real 

(II.) Stories Vividly Told. 

A storv vividly narrated is a picture, and few scholars ^can 
carty STnan^ other way so well as in a mental picture. 

(III.) Stories Represented. 

them, while the story is being told. 

(IV) Object Illustrations* 

. The following object illurtrations were ^ ri ^ t ^ to" tekeUte^but' teknes. 

When teaching that the P' u " p d f s °f s h w a piece of paper red on one side and 

S ronVetther 1 " "Cles^n w£ Unght in my class, I proved each one of 

t^^^^J^^^T^ h ^^ chiidrenthat these 



68 THE BIBLE AND THE SUNDAY SCHOOL. 

(V.) Map Teaching. 
(VI.) Picture Teaching, 
(VII.) The Blackboard. 

The blackboard excels the other forms of eye-teaching, in 
convenience, availability, and cheapness. Descriptions and 
stories require more time to introduce a thought into the mind 
than does the blackboard exercise. An object lesson, as a rule, 
can be used but once ; the blackboard may be used again and 
again without sameness. A picture has but one surface, and 
that is soon familiar ; the blackboard presents a new surface, a 
new picture, every time it is used. Maps are expensive, and 
many schools cannot afford but one ; the blackboard may be 
made a series of maps, each of them new, with especial empha- 
sis on the scene of the lesson. 

The Abuses op the Blackboard. 

(1.) Making an exhibition of it rather than an illus- 
tration of truth by it. 

(2.) Incorrect Drawing. 

(3.) Complicated Pollies t chiefly remarkable for inge- 
nuity and emphasising unimportant syllables and letters. 

Uses of the Blackboard. 

(1.) To collect attention. 

(2.) To make announcements, 

(3.) To aid the Memory. 

(4.) To explain truth. 

(5.) To condense thought. 

(6.) To emphasize truth. 

(7.) To review the lessons. 



jfryfr&U**** '■ 



THE BIBLE AND THE SUNDAY SCHOOL. 69 

The materials wanted are a blackboard or a strip of black- 
board cloth,* a box of crayons, and a good eraser. 

The teacher's slate, which may be used in each class as effec- 
tively and variously as the blackboard in the general school. 

Thus we have spoken of the seven departments of eye- 
teaching. 

They should ever be as the seven golden candlesticks of Ee- 
velation, not attracting the eyes of men to themselves, but only 
revealing the glory of Him who cried from their midst, 

"I am Alpha and Omega, 

The Beginning and the Ending, 

The First and the Last." 



12. Importance and Method of Public Reviews. 

BY EEV. J. L. HTJRLBUT. 

(1.) A public review brings the mind anew in contact 
with Divine Truth. 
(2.) Imparts a clearer understanding of the lesson. 
(3.) Deepens the impression on the heart. 
(4.) Presents new aspects of the truth. 

(5.) Aids the memory in retaining the lesson. 

(6.) Illustrates methods of teaching. 

(7.) Reproves the inefficient teachers. 

(8.) Supplements the deficiencies of class-teaching. 

(9.) Gives both variety and unity to the exercises. 



* A former obstacle to the general use of the blackboard was its expcnsiveness. 
This exists no longer, as a strip of blackboard cloth can be purchased tor about a 
dollar, large enough for a good blackboard, and either hung up as a map, or nailed 
to an easel. This blackboard cloth is sent by mail by the manufacturers, " The Sili- 
cate Slate Co.," corner of Church and Fulton Ste., New York. Send for circular 



70 the bible and the sunday school, 

Third Quarter, 1876. 




Among other pleasant devices for a review is the above 
blackboard picture of a shelf of twelve books,* to be drawn on 
a blackboard at the beginning of the Quarter with blank backs. 
In the closing review let the initials of the lesson subject 
(" David's charge to Solomon" in this case) be printed after it 
has been given by the school ; also in the same way the initials 
of thfe topic (in this case, in Berean Series, " Ministry to God 
divinely appointed"); also the outline (Ministry to God ap- 
pointed — Why — How — ") ; also the first word of the Golden 
Text ("Know thou the God of thy father, &c.,") 5 also the 
" Doctrine" (God a Sovereign). Each Sunday's review fills up 
an additional book, and the previous ones should be re- 
viewed each time, so that, at the end of the Quarter, with 
the help of these initials and these weekly reviews, the subjects, 
topics, outlines, golden texts and the doctrines of the twelve 
lessons can be given by the school. One blackboard, or at 
least one side of a blackboard must be set aside for this one 
purpose in this plan. For variety these initials can sometimes 
be put in twelve picture frames, or twelve scrolls, drawn upon 
the blackboard in a similar way. 



13. What the Sunday School can Learn from the 
Public School. 

BY JAMES HUGHES. t 

One is almost led to believe sometimes, that Sunday School 



* Original with Mrs. S. W. Clark, of Newark. 
f Inspector of Public Schools, Toronto. 



THE BIBLE AND THE SUNDAY SCHOOL. 71 

teachers can learn very little. Like the good old Scotch lady, 
who, when tea was first introduced poured out the broth, as she 
called it, and ate the cold tea leaves, they often use the various 
aids provided for them in a manner totally different from that 
which was intended by those who designed them. Take for 
instance the lesson papers. Did those who designed them 
expect, that in hundreds of Sunday Schools they would almost 
completely drive the Bible out of doors 1 

Did they imagine, that thousands of teachers would sit down 
before their classes every Sunday with these papers in their 
hands, and ask the questions literally as they appear in print 1 

Did they think, when they stated or referred to from forty 
to fifty facts on a lesson paper, that thousands of teachers would 
try every Sunday to force all these facts into the minds of their 
scholars in about thirty minutes, when it is well known that no 
teacher should or could teach more than eight or ten facts or 
thoughts in that time 1 

Nor do they err because they have not been taught better. 
I shall not, however, deal with the capacity of the learners, but 
merely with the lessons to be learned. 

The first thing attended to in a well regulated 

Public School is Order. It is said that " Order is Hea- 
ven's first law. The teacher and heaven should be on a par in 
this respect. No teacher of good standing would think of 
teaching at all until he had established between himself and his 
class a perfect understanding regarding this matter ; until he 
had clearly shown his pupils that it was necessary that one 
person should be absolutely master, and that he was the person 
entitled to that position by virtue of his office, his superior in- 
telligence, experience, and force of character. Without order in 
his business and among his employees, no business man can 
hope to be successful. Without the perfect order which we call 
discipline in an army it is a disorganized mob, incapable, un- 
manageable, at the mercy of its foes. Without order in a 
school, at least one-half of a teacher's power is wasted, partly 
through the inattention of the scholars, and partly in reducing 
the disorder to what some teachers regard as endurable limits. 
Experience has proved this, and therefore every good teacher 
insists on having good order before attempting to teach. 



72 THE BIBLE AND THE SUNDAY SCHOOL* 

Now if order is important in a Public School, how much 
more essential is it in a Sunday School, where the disorder of one 
class usually interferes so materially with the attention and 
progress of all the others. Yet it is astonishing how general 
the idea is that it is quite orthodox for Sunday School scholars 
to discuss all the events of the past week, and the probabilities 
for the week to come, while their teachers are talking to them 
about God's Word. It is astonishing, too, to see scholars, who 
sit during five days in the week in the Public School without 
uttering one whispered word to their seatmates, or even think- 
ing of such an outrage, conversing as freely with their com- 
panions in Sunday School as if they were receiving visits at 
their own homes. But the most astonishing thing of all is that, 
among the thousands of Sunday School teachers, there are so 
few who either deem order to be indispensable, or have the 
force of character to insist on having it ; and so many who are 
willing to sit listlessly before a class and talk on mechanically, 
knowing, as they must, that perhaps not a single individual is 
listening to what they say. When such is the case I do not 
wonder that the scholars amuse themselves. On the teachers I 
lay all the blame. The scholars accept matters as they find 
them. Teachers must be weak indeed if the scholars form 
public opinion in a school, and establish its character. Some 
teachers try to excuse themselves by saying that if they insist 
on having precise order, their scholars will leave them. No 
greater mistake could be made. Children like order better than 
disorder. So would all grown people if they had been properly 
trained at school. Children are most joyous and happy, and, 
of course, most thoroughly educated in those Public Schools 
where the discipline is strict without being severe. There is 
no quicker way for a teacher to lose the respect of his pupils 
than by overindulging them. I can sympathize, however, with 
a rational teacher who has a class in an ordinary Sunday School. 
It is a difficult matter for one person to stem the torrent under 
such circumstances. One of my Public School teachers while 
endeavoring to secure attention in her Sunday School class 
was met with the remark, from a young lady of fifteen ; " You 
need not think that you are going to get us to behave in Sun- 
day School as your scholars do in the Public School. Miss 



THE BIBLE AXD THE SUNDAY SCHOOL. 73 

(another teacher in the same Sunday School) says you are 

altogether too particular." 

When I use the word "order" I do not wish to be under- 
stood to mean perfect quiet or stillness, I mean the Order 
Of life, not the order Of death, I mean by order hav- 
ing every child and teacher and officer in a school attending 
to" his own duty, and to that alone, and attending to it, of 
crurse, in the quietest possible manner. But so long as no 
individual in a school is attending to another's business, or 
doing anything simply to attract the attention of any person 
else, I would not sacrifice efficiency for the sake of silence, I 
would much prefer a good stiff breeze to a dead calm. The 
breeze is all right unless it coeies in squalls. Perfect order 
may be quite in harmony with great noise. In a factory, for 
instance, although the noise of machinery may be deafening, 
and the bustle of the workmen quite confusing to an outsider, 
everything is usually in the most perfect order. The very 
fundamental principle of the Kintergarten schools may be said 
to be the use of the tendencies and actions of childhood in an 
orderly manner. In Sunday Schools as at present arranged it 
is impossible to have teaching going on without some noise, 
but this does not necessarily mean disorder. If one or two 
classes are taking the lead in making a noise, then there is 
disorder. If two or three scholars in a class are talking to 
themselves, or pushing, or throwing paper balls, lozenges, &c, 
or cutting the buttons off their teacher's coat, or sticking pins 
into the pupils in the next class, or pulling their hair, or read- 
ing song books during school hours, or doing anything calcu- 
lated to distract the attention of others from their proper work, 
then there is disorder that should be checked immediately, 
checked before any more teaching should be attempted. 
When some of these practices are allowed in nearly every 
Sunday School ; when it is deemed perfectly natural for scholars 
to engage in chit chat while God's Holy Word is being read, 
and even, while God is being addressed in prayer, I do not 
wonder that our children grow up with such an alarming 
lack of reverence for God's House, and God's Word. No 
wonder that in most churches flippant conversation is in- 
dulged in, and in some advanced places secular newspapers are 
read while waiting for the commencement of church services. 



74 THE BIBLE AND THE SUNDAY SCHOOL. 

It is not within the scope of my subject to tell how order 
can most easily and most permanently be secured. I shall, how- 
ever, mention several of the erroneous attempts made to obtain 
it in the Sunday School, and the remedies as practised in the 
Public School. 

Perhaps no other aid is so frequently invoked, or so much 
relied on to maintain order in Sunday Schools as the Super- 
intendent's bell. This was introduced from the Public 
School, but it is used in a manner that would not be sanctioned 
in any good Public School. The bell is a valuable aid to dis- 
cipline. It may be used with great profit instead of the 
teacher's voice, as a signal for commencing, changing, or closing 
exercises, for standing up, sitting down, assembling, dismissing, 
&c, but it never should be used to give a command for order. 

I would regard any Public School Teacher as badly trained, 
if he rang his bell for any other purpose than as a time signal, 
or for the performance of mechanical movements. Of course 
the opening bell in a Sunday School may be regarded as an 
indirect signal for order, because it should be an understood 
fact that the school exercises would not commence until per- 
fect quiet was secured. The idea of ringing a bell several 
times, and excitedly accompanying the action with cries of 

II order," " order," is too ridiculous for any trained or thought- 
ful man to think of for an instant. I would as soon expect to 
put out a fire with coal oil, or calm a nervous child by firing 
cannons near it, as to obtain order in that way. Even the 
occasional ringing of the bell for order is an error. It dis- 
turbs every class in the room, while perhaps only one or two 
are offending, and after a time loses its effect, because it speaks 
directly to no one, and gives in general terms, and to a whole 
class, instructions that ought to be given particularly to cer- 
tain individuals. In general terms the following rule may be 
followed with reference to the bell : — It should never convey a 
command that does not apply with equal force to each mem- 
ber of the school. 

Sunday Schools may learn a lesson from the 
Public Schools in regard to the number of pu- 
pils to place in charge of one teacher. A Sunday 

School of three hundred scholars has, as a rule, about thirty-five 
teachers, while a Public School with the same number would 



THE BIBLE AND THE SUNDAY SCHOOL. 75 

have six or seven teachers. I have no hesitation in saying 
that I firmly believe the teaching power of the Sunday School 
would be greatly increased by a reduction in the number oi 
teachers in it to something near the Public School standard. 
It is at present, and will long continue to be, an impossibility 
to find thirty-five first class teachers in a congregation repre- 
senting three hundred Sunday School children. But every 
congregation ought to be able to turn out from six to ten per- 
sons who can teach ; teach in the true sense of the term, not 
merely take charge of classes. Of course with this number of 

teachers I would have each class in a separate room, 

so that there would be much less to attract the attention of 
the pupils, and consequently the order would be much more 
easily maintained. There is no doubt that the very fact of being 
in a room somewhat similar in style to their ordinary school- 
rooms, would dispose the scholars to be more orderly, and in- 
duce a frame of mind favorable to the reception of knowledge. 
Each teacher too would have perfect freedom of voice, action, 
and manner, and would be at liberty to use, without annoying 
others, blackboard, maps, illustrations, diagrams, specimens, 
&c. He could be a real, live, standing, walking, talking, ener- 
getic, magnetic teacher, freed from all the cramps and restraints 
of a room in which there are several teachers. Give one o£ 

the best eight Teachers in a Sunday School of three 
hundred pupils, forty of them in a room of their 

Own, and if they are of about the same state of advancement, 
he must be a good deal of what we call a " stick" if he cannot 
instruct each of them thoroughly, and keep them interested 
with less strain on himself, and more success, than he would 
have in teaching eight in a large room when surrounded by 
other classes, who were continually annoying him, and whom 
he was continually afraid of annoying. Of course, he would 
have to vary his mode of proceeding in such circumstances. He 
could not do so much individual teaching with forty 

as with eight. It would not be necessary to do so much under 
such circumstances. I knew a good old gentleman, who was 
placed in charge of about forty boys, and in a short time he 
came to me complaining that by the time he called the roll and 
heard each boy recite his verses, the time had arrived for closing. 
I was not surprised at that ; neither was I surprised to find, that 



76 THE BIBLE AND THE SUNDAY SCHOOL. 

the last twenty-five boys having heard the verses repeated 
and re-repeated so often, were able to answer very correctly, 
when their turn came, without having previously studied the 
lesson at all ; nor was I surprised to find, that there was a 
great deal of disorder amongst those who had to recite first and 
then amuse themselves while the others were doing their part. 
Xo trained teacher would make such a mistake as that. They 
could each be tested as to their knowledge of the verses to be 
recited, and their recitation or failures marked, in less than ten 
minutes, by any teacher of ordinary ability. 

"But," some will say, "we have not got accommodation for 
such an arrangement of classes." If not, you can have. If 
you can seat three hundred scholars in a room where they are 
subdivided into thirty or forty classes, I can seat four hundred 
comfortably in the same room partitioned into eight 
class-rooms, There is really a large amount of seating 
space lost, usually by the small class method. " Our Sunday 
School," you say, " is not arranged with that end in view." 
Alter it by sliding or folding partitions, or even 

curtains. " We are in the basement and could not get light 
for the central rooms," others say. Get out of the basement. 
The sooner the better. If you cannot do so, make the upper 
half of your partitions of glass. But it is worth while to try 
very hard to get out of the basement ? 

But the Sunday School should learn to de- 
crease the number in a class as well as in- 
crease. Many infant classes are mere masses of panting little 
darlings, who are compelled to fight for breathing space and el- 
bow room, while their unfortunate teachers are vainly endeavor- 
ing to explain to them the love of Jesus. I have frequently seen 
from one hundred to two hundred children in one infant class 
under one teacher. This is a more monstrous error than the 
one already discussed. Such a class should be divided into at 
least three or four parts, or use Mrs. Craft's plan of assistant 
teachers. " Oh, but/' some Superintendents say, "we have 
difficulty in obtaining one successful infant class teacher." No 
wonder. Put four hundred in a class, and your difficulty will 
be vastly increased. I would expect to have difficulty in ob- 
taining a person, who could manage and teach two hundred 



THE BIBLE AND THE SUNDAY SCHOOL. 77 

little' folks even in a suitable room, but I would readily under- 
take to find four persons in a large congregation, who could 
each do j nstice to fifty of them. In the Kintergarten Schools, 
taught by ladies of vast training and experience, the usual 
number in charge of a teacher is twenty, and the utmost limit 
twenty-five. The legal number for each teacher in Ontario 
Public Schools is fifty. In most cities of the United States it 
is less than fifty. Whatever may be the size of the class in 
charge of a teacher, there is another important lesson for 
Sunday Schools to learn from Secular Schools. A teacher 
should always see all of his scholars. In Public 
Schools care is taken to have a platform for the teacher, 
so that he may be able from his elevated position to see 
the whole school. He is even instructed while attending 
his Normal School to acquire his profession, to stand with 
his right side to the black-board, when writing on it, so 
that he may the more readily sweep his eye over his class. 
How vastly different is the practice of hundreds of Sunday 
School teachers ! How calmly they seat themselves, Sunday 
after Sunday, as close as possible to the central pupils in their 
classes, quite oblivious to the fact, that they have scholars be- 
hind them on each side, who are left to amuse themselves by 
such plans as their ingenuity may devise. A teacher in such a 
position always suggests to me the idea of a man attempting to 
fill some pails with water by placing the pails behind the pump 
instead of under the spout. The pails would get as much good 
as the pupils, and do far less mischief. 

Sunday School Teachers should learn not to ask 
questions to their pupils in rotation. Many com- 
mence at the head of the class facing the pupil there, and 
after putting him through, as though he were the only pupil in 
the class, they shift their chairs and get over number two in a 
similar manner, and so on to the end of the class, if happily 
that part be reached before closing time. They can teach but 
one at a time. If the lessons of the Bible were arranged to cor- 
respond with the order of the pupils in the class, so that each one 
might get the lesson he specially needed, this might not be so 
completely ridiculous a method. But Tom may receive Harry's 
lesson, Harry, Fred's, and so on. No pupil should ever 

know who is likely to receive a question until it 



78 THE BIBLE AND THE SUNDAY SCHOOL. 

has been given. No name should be mentioned, no motion 
made,or look given to indicate who is to answer, until the ques- 
tion has been asked. Each pupil should know that he may be 
asked every question. Every one will thus be compelled to 
attend all the time, while if questions are asked in rotation, a 
pupil, after answering his question, may discuss the circus, or 
the last lacrosse match, or the next base ball match, or any 
other appropriate Sunday School topic, that may chance to 
come into his mind, until his turn is coming again. If I had 
a teacher who insisted on sitting squarely in front of each 
pupil in turn, I would accommodate his class to his capacity, 
by giving him one small scholar, so that he might see the whole 
of his class at once. 

Sunday School Teachers should learn not to 
repeat their questions for the sake of those who 
do not hear them the first time. It is simply an extra 
inducement to the scholars to be inattentive to do so. If a pupil 
knows that your question is only to be asked once, he will listen to 
it the first time. If he knows that, when you wish him to answer, 
you will shake him to get his attention, and then repeat your 
question, he will wait for his shaking. 

Sunday School Teachers should learn not to stare 
fixedly at the pupil who is reading or answering. 
If there is one pupil who does not need watching, he is that 
one. He is certain to be attending to his work. We should 
attend to him with the ear, to all others with the eye. 

Public School experience has demonstrated clearly that, 
telling is not teaching. Lecturing or sermonizing is not 
teaching. The teacher should lead or guide his pupils through 
the garden of knowledge, and show them which kinds of fruit ' 
are beneficial, and which injurious ; he should also show them 
the best means for obtaining the fruit, but he should not pluck 
it for them, and eat it for them, and digest it for them. The 

teacher should teach his scholars how to think ; he 

should not do the thinking for them. 

Sunday School teachers should learn to give an 
introduction to, or explanation of, the lesson for 
next Sunday. We have been learning during the past few 



THE BIBLE AND THE SUNDAY SCHOOL, 79 

years, that one of our most important duties as Public School 
teachers is to teach children how to study, and what to 
study most carefully in connection with each lesson. It is a 
very important point. To assign a lesson to a child without 
giving him some idea of what are its leading features ; what 
you will expect him to know, or explain, or prove next Sun- 
day ; and how and where he can obtain most light on difficult 
parts, seems to me to be a good deal like sending him into 

a ten acre swamp to fetch something he has never 
seen, and which you have not even described to 

him. Lesson papers, when properly used, do a good deal to- 
wards the accomplishment of this object, but they require ex- 
planation and weeding out, as they frequently contain matter 
that most teachers will not need to use. I would make the 
lesson paper the basis of my outline or framework of next 
Sunday's lesson, but I would eliminate from and add to it in 
order to adapt to the special requirements or advancement of 
my class. I would allow my scholars to take out their lesson 
papers and lead pencils at the close of the lesson of the day, to 
mark them according to my directions. With a lesson thus 
definitely set before them, scholars will be much more interested, 
than when they are told simply the portion of Scripture which 
is to constitute the lesson, or else " to get what is on the lesson 
paper." It is the great duty of the teacher to make the text 
book or lesson paper, or whatever he places in the hands of his 
scholars comprehensible to them, and all recognised authorities 
agree, that this should be done before the lesson is studied, 
so far as mapping out the work to be done is concerned. 

Most Sunday School teachers need to learu, that children 
under fourteen years of age require a great deal of 

explanation, far more than at first sight seems reasonable. 
Adults who are not in the habit of associating with children 
every day, are liable to shoot over their heads altogether, when 
they come to teach them. Even Public School teachers usually 
take a long time to learn to be simple enough in their language 
and illustrations, and clear and definite enough in their expla- 
nations. It is so difficult for us to remember or comprehend 
the change that has taken place in our mental power since we 
were children. He is certain to be the best teacher, who has 



80 THE BIBLE AND THE SUNDAY SCHOOL. 

the most vivid recollections of his own childhood. Ofccurse 
the amount of explanation necessary will depend to a ce:.-tain 
extent upon the social condition of the children, and the char- 
acter of the Public Schools which they attend ; but every man 
will make a better teacher if he will repeat to himself every day 
before commencing his duties; il I rnust remember that, as an 
adult I am disposed to -pass over as simple much that my scholars do 
not understand, and to make use of reasonings and language above 
their comprehension'' Another lesson of a kindred character 
that may be learned from the experience of Public School 

teachers is, not to expect your pupils to progress too 
rapidly, or to remember too long what they have been taught, 
and not to be discouraged, if they do not seem to rememjber 
anything at all. It is the hardest and most humiliating of all 
the lessons a teacher has to learn that, a month after he has 
patiently and clearly explained some difficult matter to his 
class, they have almost, if not altogether, forgotten if. Such, 
however, is the fact of the matter, but instead of being dis- 
couraged, a teacher should let this lesson teach him two others ; 

1st, not to attempt to teach too much, and 2nd, to 
repeat and review more persistently. These are 

two of the most important things for a Public School teacher to 
attend to, and they are neglected in Sunday Schools more uni- 
formly than any that I have mentioned. A child might nearly 
as well undertake to swallow the mighty St. Lawrence, as it 
rolls so majestically on, as try to take in the torrents of dates, 
historical facts, geographical facts, illustrations, explanations, 
reasonings, conclusions, &c, &c, that are poured out to them 
promiscuously by many teachers. I am well aware that the 
cry used to be from many teachers, " We cannot get enough to 
keep our classes occupied." This will always be the experience 
of those individuals who do not prepare their lessons, but I do 
not regard them as teachers. Their millenium passed away 
with the introduction of the uniform lessons, and their short- 
ening to a few verses, instead of a few chapters. My first Sun- 
day School teacher, in the palmy days, when each teacher 
selected his own portion of Scripture, always avoided becoming 
exhausted, by commencing so far from the end of the Bible, that 
we could not possibly finish it before the clo^e of school. My 
experience with Sunday School teachers leads me to believe 



THE BIBLE AND THE SUNDAY SCHOOL. fcl 

that, when their lessons contain a reasonable number of points 
it is the result of necessity rather than choice. The evil that 1 
speak of has been necessarily increased by the publication of such 
a number of lesson notes and papers. Many teachers in their 
use of these remind me of the old New Englander who was 
always complaining that his sons were idle and slow in doing 
their work, and urging them to greater exertions by telling 
them how a the young men used to work when he was young." 
One day when his sons were drawing in hay, jthe old gentleman 
came out to see how they were getting along, and as usual com- 
menced to declaim about the contrast between his sons, and 
those of his father. " Why," said he, " when I was young I 
could build a load of hay as fast as three men could 
pitch it." Tired out with his continual prating, his sons 
informed him, that they believed two of them could pitch hay 
faster than he could build it, and the old gentleman could not 
do otherwise than except their challenge or else " forever hold 
his peace." He chose the former alternative, mounted the 
wagon, and shouted u Hay ! " His sons responded with a will. 
Straining muscles and forkhandles, they threw up the hay so 
rapidly, that he could barely climb over it and trample it down. 
Yet he continued valiantly to call out, " More hay ! More hay ! " 
And they gave him more. Quicker and larger came the bun- 
dles, so quickly, and so large, that he was sometimes more than 
half buried. Still he continued bravely. Panting with his ex- 
ertions, he would climb, and tramp, and shout, " More hay ! 
More hay ! Don't go asleep, boys ! More hay, I tell you ! * 
But his load looked like a pile of hay blown together by a 
whirlwind. It had no proper foundation or any regular shape, 
and at length it and the old gentleman rolled over, and came 
tumbling to the ground. Now was the complete triumph of 
his sons. They ran around just in time to find him crawling 
out from under the pile of hay ; and with mock gravity en- 
quired : " What did you come down for father %" " What did 
I come down for," he thundered, u Why I came down for MORE 
hay ! " There are a great many Sunday School teachers who 
prepare their lessons as the old grumbler built his load of hay. 
I They pitchfork into their note books all the ideas they can find 
I in the Presbyterian Journals, the Methodist Journals, the 
[Baptist Journals, the Congregational Journals, the Non-De- 
F 



82 THE BIBLE AND THE SUNDAY SCHOOL. 

nominational Journals, the Commentaries, the Histories, the 
Geographies, &c, and then they look for more. Yes, and 
when Sunday comes they sit down before their classes, open 
their bag of miscellaneous extracts, and proceed to hand them 
out as they come without arrangement or connection. They 
rake together the thoughts of several men, and attempt to give 
the whole mass as a lesson. The result is, the memories of the 
children are overwhelmed, and their minds confused. Why, 
not one of the gentlemen who prepare these lesson notes, would 
attempt to teach all that he himself publishes in his notes. 
These notes are not given as lessons, but as material from 
which to form lessons. I am very far from finding fault with 
any teacher for getting all the information possible in relation 
to the lesson. It is highly commendable, and to maintain your 
proper standing with thoughtful and intelligent pupils, it is 
absolutely necessary to do so. But for every hour devoted to 
the accumulation of matter for the lesson, two should be given 
to the arrangement of the method of teaching it. Any 
one can get a mass of facts and thoughts on the lesson, but 
very few comparatively can reject what is unnecessary, and 
wisely select and arrange that which they require for their 
particular classes. 

However, it every teacher taught well and gave his scholars 
a reasonable amount in each lesson, they would not remember 

what they were taught, without constant repetition and 
reviewing. There is no word in the teacher's guide- 
book so important as the word REPEAT. How often did you 
repeat your multiplication table before you learned it ? You 
repeated it until it became a part of your very nature. There 
is not much learned so thoroughly as that in the Sunday 
School. This is, in my opinion, the weakest point in connec- 
tion with Sunday-school teaching. It is the opening in the 
wall through which oceans of earnest effort flow without effect. 
To teach without reviewing is to scatter seed without harrow- 
ing it into the ground, so that it does not germinate, but is 
eaten by the birds. "Well," some one says, " we (Jo have re- 
views in our Sunday Shool. The Superintendent reviews the 
lesson after it is taught every Sunday/' No doubt ; that is 
one of the fundamental principles in nearly every Sunday 
School. The idea was obtained from the Public Schools ; but 



THE BIBLE AND THE SUNDAY SCHOOL* S3 

it is another instance of pouring out the "broth" and eating 
the cold tea leaves. I never could understand how this custom 
could have become so universal, or why, if indulged in at all, 
the Superintendent's " few remarks " should be called a review. 
That a review is attempted, however, shows that the necessity 
for it is acknowledged by all. The questions that need to be 
settled there are, li What is the best time for reviewing? " and 
" Who should be the reviewer ] " Experience in the Public 
Schools answers these questions most unmistakably, and with- 
out any hesitation or reservation. The proper time to review 
the lesson oi to-day is immediately before teaching the lesson 
of to-morrow on the same subject. The proper person to do 
the reviewing is the one who taught the lesson to be reviewed 
and is going to teach the next. Ke-teaching the lesson, as done 
in Sunday Schools generally at the close of the teacher's work, 
does no harm, if the Superintendent is not too prosy; but it 
does not do enough good. It is just when a lesson is slipping 
out of the memory that it should be reviewed. Ii Public School 
teachers find it necessary to review the lesson of one day before 
continuing the same subject on the next, how much more will 
it be necessary ior the Sunday School teacher to do so after a 
week has passed 1 The reviewing then, done in a very few 
minutes, brings all the essential points of the last lesson before 
the minds of the scholars, and thus forms a proper basis for the 
lesson of the day. That the proper reviewer is the teacher is 
evident, when we reflect that no other person can know so 
well how much his class should answer, or what he is going to 
teach. On these two things should depend the nature and ex- 
tent of the review. I would not recommend a teacher as the 
examiner of his own class; but an examination and a review 
are entirely different things. It is not enough, however, for a 
teacher to review the lesson once as already suggested ; he 
should review regularly while teaching. A good Pub- 
lic School teacher will not give more than about three facts to 
a class without questioning his class to see that they are re- 
membered. He will then discuss a couple more, and drill over 
the whole five given ; then teach a couple more and examine 
on the seven, and so on to the end. " Oh, I would never get 
over my les.soii in that way" will, no doubt, be said. Very 
well; your object should not be to "get over the lesson," bat 



84 THE BIBLE AND THE SUNDAY SCHOOL. 

to teach it.* 5 Your teaching cannot be measured by the amount 
you "get over," but by the amount which your pupils remem- 
ber and apply. In Sunday Schools, as at present constituted, 
it may be advisable to have the reviewing done by the Super- 
intendent or Pastor, but they should review last Sunday's les- 
son before the commencement of the lesson for the day. 

I have referred incidentally to the indolent class of persons 
whose consciences allow them to sit down before their classes 
on Sunday without preparing their lessons, or perhaps even 
knowing where the lesson is. A Public School teacher who 
would act in such a manner would have a lively time. If he 
were married his furniture would not last long. He would be- 
long to the migratory species. A live Public School 
teacher would not think of using a Text-Book while 

teaching history, grammar, geography, or geometry, or in 
explaining the rules of arithmetic or algebra. Even in teach- 
ing a reading lesson, I would expect him to be able to give 
most of his attention to the class, and yet correct all the errors 
made, in pronunciation, punctuation, emphasis, &c. It would 
be a great thing if Sunday School teachers would all imitate 
such an example. I do not mean to say that I would like to 
see the Bible, the Sunday School Text-Book, banished from 
the class, or disused either by teacher or scholars. It should be 
there for reference use ; it should be there in order to teach 
the scholars how to use it properly, to give them a due reve- 
rence for it, and to keep the idea prominently before them, 
that the Sunday School is a Bible Scheol. It would be a great 
change for the better, however, if every Sunday Schoolteacher 
would go to his or her class prepared to close the Bible so tar 
as the lesson itself is concerned. If teachers knew their les- 
sons, they would not need so constantly and so unsuccessfully 
to urge their scholars to learn them. 

Sunday Schools should learn and are learning to have trained 
teachers. Whatever may be the natural gifts a man or woman 
may have for any position, he or she will be infinitely better 
fitted to perform its duties after a systematic training for it. 
A man may have a natural taste and aptness for the practice o: 
medicine, but not many of us would trust our lives in his 
bands to be experimented upon, unless he had taken his degree. 



$m*- 



THE BIBLE AND THE SUNDAY SCHOOL. 85 

Similar remarks may be made with equal force in relation to 
a lawyer in connection with business transactions, or difficulties. 
Why, it requires a training even to fit a young lady to keep 
house properly. I read of a young wife recently, who had been 
educated at a fashionable boarding school, whose husband re- 
quested her one morning to order their dinner, as he was too 
busy to do so as usual. Her order to the butcher was, " A leg 
of tongue, 171bs. steak, and two Halibut." The most en- 
lightened countries of the world, Prussia, Switzerland, the 
British Isles, the United States and Canada, have the best 
facilities for turning out a constant supply of well-trained 
teachers. Taking the United States individually, it will be 
found that the people are the most intelligent in those States 
where the institutions for teacher training are most 
numerous and most complete. If the Sunday School is to 
keep pace with the progress of the age ; if it is going to exer- 
cise its due influence in moulding the characters of the men 
and women of the future ; if it is going to be the power for good, 
which it should be, its teachers must not only be thoroughly 
taught in Bible truths, and those which relate to them, but 
trained in the correct principles of teaching. 

I believe that the time will soon arrive when the Sunday 
School will imitate the Public School by having written ex- 
aminations. No examination, written or oral, can tho- 
roughly test the amount of work done by a good teacher ; he 
is but a half-hearted teacher whose chief aim in teaching is to 
make his pupils pass a good examination ; but written exami- 
nations have been found very beneficial in connection with 
Public Schools, and I am convinced they would be equally 
valuable in Sunday Schools. They materially induce teachers 
and scholars to greater effort ; they make the teaching more 
pointed and less diffuse, and they lead to more systematic and 
thorough reviewing. A written examination of their pupils on 
the work of the past six months would teach most teachers a 
serious lesson. These examinations should be held twice a 
year. The examination papers might be prepared by the Com- 
mittee of the local Sunday School Associations in cities and 
towns, or by the Provincial or State Association, or by com- 
mittees appointed by denominational publishing houses. In 
the latter cases it would be necessary to have the examinations 



86 THE BIBLE AND THE SUNDAY SCHOOL. 

in all parts on the same day. In either case the cost wonld 
be trifling. I have not time to discuss the method of conduct- 
ing them, but merely throw out these suggestions as seed 
thoughts, regarding a subject which must soon engross the at- 
tention of Sunday School workers. 

Lastly, I would like to see Sunday Schools placed on 
the same footing financially with relation to the 
Church that Public Schools hold towards the muni- 
cipalities, and the State. On the plea that the education 
given by the Public Schools is for the benefit of the State, the 
State provides the Public School authorities with the funds 
necessary for carrying on their work. Does not the Sunday 
School bear even a closer relation to the Church than the Pub- 
lic School does to the State ? Is it not literally a department, 
aye, and an important department, of the Church 1 Why then 
should it not have its place in the Church estimates 1 Why 
should the teachers and officers who give their time to teach 
the children of the Church be compelled to beg for the money 
to provide their school requisites ? 

In discussing my subject I have not touched upon the great 
fundamental principles of teaching, which the most advanced 
Public School teachers endeavour to practise. Every Sunday 
School teacher, who desires to commence the real study of the 
science of childhood should read the works of Pestalozzi and 
Froebel, those patient, loving, pioneers, who were the first men, 
since Christ, who penetrated very far into the realms of child- 
hood. 



IA A Study of Christ as the Model Teacher. 

BY REV. F. H. MARLING. 

It is important to success in any enterprise that we should 
have the most perfect example in every particular as our model. 

In the Bible we have a perfect model of a teacher placed be- 
fore us. We direct vour attention — 



THE BIBLE AND THE SUNDAY SCHOOL. 87 



7 irst, to the fact, Jesus did teach ! He gave an example. 
John xiii. 13, 15. tie is called " the Word,'" John i. 1, 



First, 

See 

&c. ; and a word is a channel of communication of thought 
from one mind to another. John i. 18 ; " declared" the Father, 
Gen. xlix. 10 ; Deut. xviii. 15, 19 ; Psalm xl. 6, 10 ; Isa. lxi. 1, 3. 
Applied by Jesus himself, Luke iv. 16, 24. 

Succession and contrast. Heb. i, 1,2; Kepeatedly spoke of his 
mission thus, John xviii. 37 ; Luke iv. 42, 43. 

Why r did Jesus teach ? 1. Work given him of God. 
Matt. xvii. 5 ; John v. 30 ; John vii 16, 18 ; John viii. 2, 6. 

2. Because he loved it for the truth's sake and souls. Psalm 
x 4-8 ; John iv. 31, 34 ; Mark vi 34 ; Mark x. 21 ; Matt, 
xxiii. 37. 

Whom did he teach ? Generally his own people. Matt, 
xv. 24, 25, 28 ; Matt, x. o f 6; Matt. viii. 10, 13. 

All whom he could reach. Matt. iv. 12, 23, 24, 25 ; Matt 
xi. 1 ; Mark L 33. 

Where did he teach ? In the synagogue, sea side, &c. 

John iii. 17; John iv. 6,19; Lukex. 38,42; Lukexxiv. 
13, 15. 

Where greatest need — most teachable spirit. Matt. ix. 13 ; 
John xvi. 12. 

Even his enemies. John ix. 39, 41. 

What did he teach ? Moral and scriptural truths of the 
Old Testament. Matt. xv. 2, 6 ; Matt. iv. 4, 7, 10 ; Matt. xii. 
3. 5 ; Matt. xxii. 29, 32 ; Luke x. 25, 28 ; Matt. xxvi. 53, 56 ; 
Luke xxiv. 25, 27, 44, 48 ; Matt, xv., xxiii. 

Taught of Himself. Matt. x. 27, 30 ; John iii. 14, 16 ; John 
v. 17, 29 ; John vi. 26, 40; John x. 1, 18; John xi 25 } 27 ; 
John xiv. 15, 16. 

" How? 1. After ample previous preparation ? Luke ii. 40, 52. 

Lived and practised the truth thirty years. Luke iii. 23. 

2. Out of a large human experience. — Heb. iv. 14, 16 ; Heb. 
ii 17, 18 ; Heb. v. 1, 2 ; Heb. x. 7, 9. 



88 THE BIBLE AND THE SUNDAY SCHOOL. 

3. Fulness of Spirit Isa. xli. 1,3; Isa. xi. 1,5; Luke i. 35. 
Luke iii. 21, 22 ; Luke iv. 1, 2, 14; John iii. 34 ; 1 Cor.ii. 4. 
16. 

4. Weight and certainty. Matt. v. 22, 28, 32, 34, 39 ; Matt, 
vii. 28, 29 ; John iii. 11, 13 ; John ix. 4, 5 ; 1 Cor. xiv. 37. 

5. With all his might ? John ix. 45 ; John xi. 8, 9 ; Matt, 
xiv. 13, 25. 

6. With loving kindness. Isa. xl. 11 ; Psalm lxxii. 12, 14 ; 
Luke iv. 22; Mark x. 15, 16; Matt, xviii. 10, 14; Luke vii. 
35, 60 ; John xi. 33, 36. 

7. Fearless and faithful. Matt. xi. 20; Matt, xxiii. 13 ; Matt, 
xv. 7, 14. 

8. It was steeped in prayer. Luke iv. 21, 22 ; Luke vi. 12, 
13 ; Matt. xiv. 22, 23 ; Lukeix. 28 ; John xi. 41, 43 ; Luke 
xxii. 31, 32 ; Heb. v. 7, 8 ; John xvii. 12 ; John ix. 11, 17. 

9. Plain and simple. Matt. xi. 26 ; Mark xii. 27 ; John vii 
14, 15; John iii. 12 ; John xvL 12, 13 ; Matt. xvi. 6, 12. 

10. Abounded with illustration. Matt. vi. 1, 4 ; Matt. v. 15; 
Matt. xvi. 18 ; Matt, xxvi. 30 ; Matt, vii, 24, 27 ; Matt. xiii. 
1, 8. 

11. Object lesson. Little child in midst of disciples. " Penny." 
" Seest thou this woman/' 

12. Employed questions. Addressed reason. Luke ii. 46, 
49 ; Luke vi. 8, 9 ; Luke x. 25, 37; Matt. xxii. 15, 52. 

13. Much repetition. Isa. xxviii. 9, 13 ; Matt. xiii. 51, 52; 
Matt. vi. 2, 15, 16 ; Matt. vii. 7 ; Mark ix. 43, 48. 

14. Very flexible and various. John iv. ; Matt. xxii. 

15. The word was accompanied with works of grace. Matt. iv. 
23, 24 ; Matt. xi. 1, 6; Mark vi. 54, 56 ; Mark iii. 7, 10. 

16. What followed his teaching ? 

1. Popular attention and interest. Matt. vii. 28, 29 ; Matt. 
xxL 7, 11 ; Mark vi. 2 ; Markxi. 18 ; Luke iv. 32 ; Luke xix. 
47, 48 ; John vii. 11, 13, 45, 49. 

2. Many souls won. John iv. 1 ; John i. 40, 41, 43, 49 ; 
John x. 25, 27; John xii. 10, 11 ; Matt. xvi. 13, 17. 



THE BIBLE AND THE SUNDAY SCHOOL. 89 

3. Many hardened — Some " went back." Luke ii. 34, 35 ; 
Luke iv. 28, 29 ; Mark ii. 5, 6 ; John v. 16, 18 ; Luke vii. 11, 

4. Noble band of helpers was raised up. Matt. x. 1 ; Luke vi. 
12, 17 \ Lukex. 1, 2 ; Luke ix. 49, 50 ; Acts iv. 2?, 33 ; Acts 
i. 4, 8. 

5. Teaching with power. John xii. 23, 24 ; Johniv. 10, 13, 
14 ; John vii 37, 39 ; John vi 47, 51. 



15. Spiritual Work in the Sunday School^ 

BYBEV. B. P. RAYMOND. 

The most important agent in the spiritual work of the Sun- 
day School is the Holy Spirit. As teachers it becomes us to 
know well His mission and His methods. 

I. His Mission : 

(a) To convict of sin. See John xvi. 8. 

(b) To beget the soul anew in Christ Jesus. See John 

iii. 5. 

II. His Method : 

(a) Is that of a person. Read the fourteenth chapter 
of John, kncl mark the fact that the Spirit is ever a 
"He," not an "It;" a " Who," not a " What "—a 
person and not a thing. 

(b) Is that of a Divine person. See Acts v. 3, 4. 

(c) The Divine works through the media of truth. 1. 

Of truths of nature.— See Eom. i. 20. 2. But 
especially of truths of Revelation.— See John 
xvii. 1 7. 3. And more especially still through the 
most potent truth on earth, viz., the Consecrated 
heart. See 1 Cor. vL 19. 



90 the bible and tee sunday school. 

16. Sunday School Teachers* Decalogue. 

BY REV. E. O. HAVEN , D.D., LLD. 

1. Pray for inspiration, wisdom and patience. 

2 Timothy ii. 24 ; James i. 5. 

2. Have faith in your convictions. 

Mark xi. 22 ; John xiv. 1 ; Hebrews xi. 32, 33. 

3. Respect your pupils. 

Luke xi. 11 ; Matthew x. 29, 31. 

4. Understand your own purpose. 

Proverbs xviL 24 ; Luke vL 39. 

5. Obtain the attention and affection of your pupils. 

Matthew vii. 6, 9, 10 ; 1 Thessalonians ii 7, 8. 

6. Express thought precisely ; illustrate freely. 

1 Corinthians xiv. 19 ; Matthew xiii. 34. 

7. Teach arrangement and classification. 

2 Tim. ii. 15 ; Eccles. iii. 1 and 11. 

8. Christ's test ; fruit. 

Matthew vil 16-20. 

9. Review frequently. 

Isaiah xxviii.10. 
10. Expect great results. 

Ecclesiastes xi. 1 ; Matthew xiii. 8. 
" Thou, therefore, which teachest another, teachest thou not 
thyself!" 



17. Five Elements of Success in Teaching. 

BY REV. RICHARD NEWTON, D.D. 

1. A real, heartfelt, glowing love for children. 

2. A habit of forming a clear and distinct idea of the subject. 

3. A simple, natural and well-defined plan. 

4. Simplicity of language and directness of illustration. 

5. Earnest piety. 



THE BIBLE AND THE SUNDAY SCHOOL. 91 

18. For Preachers and Teachers. 

TO BE COPIED AND HUNG ON YOUR DESK. 



PREPARATION. 



p 



ROVING. 

AINTING. 

ERSUADING. 



" I am resolved to spare no pains, nor toil, 
nor time iD careful preparation, in making my 
descriptions graphic, my statements lucid, my 
appeals pathetic, in filling my discourse in fact 
with what would both strike and stick" 

—Guthrie. 



u He should not merely prepare his sermon ; he should also prepare himself." 

—Dr. Parker. 



M 



UTTERANCE. 

aimer is to 

atter, as powder to ball. 



"CULTIVATE THE PAUSE, SIR. 91 



" When'you read the Sacred Scriptures, or any other book, 
never think how you read, but what you read." — Kemble. 



AFTER THE SERMON t)B LESSON. 

" He may not have lingually stumbled. His breaking down 
may not have been toward earth but toward heaven." 

— Dr. Parker. 

u Let them not put me off with admiration ; its their salva- 
tion I want." — Gruthrie. 

CHANGED rather than 
HARMED. 



92 THE BIBLE AND THE SUNDAY SCHOOL. 

IV. THE BIBLE AND CHILDHOOD. 

(1.) Man's Anxious Question about every child, 

Luke i. 61. 

(2.) God's Interest in Childhood. Gen. xxi. 17 ; Psa. cxlvii. 
1 3 ; Prov. viii. 1 7. 

(3.) God's care for His Little Ones. Deut. vii. 4 ; 
Psa. ciii. 13; Isiali xl. 11; MaL iii. 7; Matt. vii. 11. 

(4.) God saving men byhomefuls. Gen. vii. 1 ; xix. 

16 ; Josh. xxiv. 15 ; Acts xvi. 31-33. 

(5.) Parents as God-appointed teachers. Deut. vL 
4-7 ; Psa. lxxviii. 5-7. 

(6.) Children to be early saved. Matt xix. 41 ; 2 
Chron. xxxiv. 3; 1 Sam. iii. 1, 19. 



1. The Bible's Estimate of Childhood.* 

BY REV. W. P. CRAFTS. 

In the very texture of some kinds of writing paper, as you 
hold it up to the light, you can see letters that were evidently 
stamped there during its manufacture. These are called the 
" water mark ; " it is made while the paper is in a liquid state, 
and it constitutes the u trade mark" of the envelope. Metallic 
and glass articles also, in many cases, have trade marks wrought 
into their very substance while they are being made. 

So, every age has its trade mark, unconsciously 
stamped upon it while its years are passing. 

Geologists have discovered and classified these trade marks 

* The religious, moral and educational questions connected with childhood are dis- 
cussed ?t length in Mr. Craft's book, " Childhood, the Text- Book of the Age," which also 
contains six hundred incidents, both amusing and instructive, from child-life and child- 
thought, scientiflcar.y arranged in a " Cabinet" and " Childhood's Dictionary/ 



THE BIBLE AND THE SUNDAY SCHOOL. 93 

in the case of the early ages, with scientific thoroughness. The 
Silurian age left its trade mark in fossil molluscs, the Devonian 
in fishes, the Carboniferous in coal plants, and the Triassic, 
with the feet of its monsters, put its eternal stamp into the sand 
and clay. 

It is equally true that every historic age leaves its trade 
mark. A thorough archaeologist and historian might arrange 
a cabinet of relics from the historic. 

When the glaciers of geologic days, as giant sculptors, with 
whole continents as the blocks on which they were to work, 
carved out our mountains and valleys, they marked a period 
no more surely than the paintings and sculpture of Michael 
Angelo's day tell us of an age of refined and cultured leisure in 
history. 

The " chromes," by which the works of the masters are now 
multiplied by the hundred thousand, will, perhaps, be the trade 
mark of our age in this line, indicating the reign of machinery 
and haste. 

But the deepest and most striking trade-mark of our age is the re- 
cognition of the IMPORTANCE OF CHILDHOOD. 

Never before did the world hear of so many children's pic 
nics, and children's parties, and children's concerts, and juve- 
nile books and magazines, and children's columns in all our 
papers, and " Children's Sermons," and " Children's Sundays" 
in our churches. 

Men only a little past middle life can remember when there 
were not hali-a-dozen children's books that had any extended 
circulation. To-day, a collection of the popular juvenile books 
would make the largest library in the world. Amid the multi- 
tudes of characters that Swift, and Field, and Defoe, and Scott 
gave to the world in their romances, scarce a little face appears. 
To-day no names of fiction are more familiar than " Little 
Paul," and "Little Nell," and "Tiny Tim," and "Eva" of 
"Uncle Tom's Cabin." 

All this recognition of the rights and importance of child- 
hood is but the starlight that shines upon us from above the 
manger of the God-child. It was Bethlehem that taught wise 
men that a child's face was a grander study than the stars. 



94 THE BIBLE AND THE SUNDAY SCHOOL. 

The condition of childhood, then, is one of the 
best thermometers of the progress of an age or 
nation, and a sure test whether of the narrow or of the full 
development of Christianity in its midst. 

Read the sacred books of India, China, Egypt, Persia, 
Greece and Eome, and you find hardly an indication that there 
are children in existence. 

Turn to the Bible and you find it full of child-life and child- 
teaching. 

Look at the histories outside of Palestine during Biole 
times — Berosus and Herodotus and Xenophon — and childhood's 
deeds and influence are scarcely mentioned. 

Open to the historic parts of the Bible. The life of two 
lowly shepherd boys is given almost from their cradles until, 
at length, one becomes lord of Egypt, and the other the singing 
king of Israel. A little outcast child of slavery, a " foundling" 
from the flags of the Nile, has even his baby history carefully 
written, and the onward steps of his life, until he becomes the 
lawgiver of three millions of people. 

A little maid is the heroine of a general's restoration from 
leprosy ; a little lad is the means of a great multitude being 
fed. We are told of the early strength of Sampson, the child- 
priesthood of Samuel, and the early Bible study of Timothy, 
who could know the Scriptures even in childhood, and by them 
be made wise unto salvation. 

Three children are saved from death, or the point of death, 
by our Saviour, and the miracles are as faithfully described as 
those performed upon adults. No incidents in all the Bible are 
more beautifully noticed than the laying of Christ's hands upon 
the children's heads, and His expressed approval of their hos- 
annas in the temple. Most wonderful of all, the Divine became 
a child to teach us that a child may become almost divine. 
The Germans have a beautiful legend that on Christmas morn- 
ing the Child that was born in a manger revisits the earth to 
look after all the other little ones : that from the little prince 
in his royal cradle, to the baby sleeping like Himself in straw, 
none are left unvisited. 



THE BIBLE AND THE SUNDAY SCHOOL. 95 

The legend is but another form of the truth that Bethlehem 
has brought Christ for ever near to the child-heart. 

Look also into the poetry of Bible times outside of Pales- 
tine. In Homer and Virgil where are the lines for or about 
the children 1 Few indeed. 

Turn to David : " Come ye children, hearken unto me, I will 
teach you the fear of the Lord.'' 

Open to Isaiah : " Unto us a child is born, unto us a son is 
given. " 

Bead the excellent ethics of Confucius and Plato. Where 
are the maxims that Timothy might know " from a child 1 " 
Open the ethical parts of the Bible, and read, " I have written 
unto you, little children." Or listen to the representative sen- 
tence of Proverbs: "Hear ye, children, the instructions of a 
father." 

The ethics of the Bible put a high estimate on childhood. 
" It is not the will of your Father in heaven that one of these 
little ones should perish." In Sparta and some of the Greek 
cities, in Borne, and in many savage tribes, it was, and in 
heathen lands it is still, a common custom to destroy small and 
unhealthy children as soon as they are born. Christianity that 
weighs the baby's soul as well as its body, has saved from such 
a fate Sir Isaac Newton, Goethe, Talleyrand, Akenside, Walter 
Scott, Kepler, Samuel Johnson, Lord Nelson, Sir Christopher 
Wren, James Watt, Wilberforce, John Howard, Washington 
Irving, and many others who could " think God's thoughts 
after Him." 

The ethics of Christianity also startled the world with the 
new doctrine, that to develop the grandest manhood we must 
" become as little children." 

If any other system of ethics had been searched for the model 
<>f manhood, it would have presented stoical firmness, bold in- 
difference to circumstances, or some other rough, stern virtue 
as our model; but Christ took a little child in the fields at 
play, and set him in the midst of His disciples, and said, " Ex- 
cept ye become as little children ye can in nowise enter into 
the kingdom of heaven." The way up was to go down in 
gentleness and humility. The meek shall inherit the earth. 



96 THE BIBLE AND THE SUNDAY SCHOOL. 

" Gentleness" is to " make us great," and heirs of God's king- 
dom. 

These were truths born of the Gospel, and impossible utter- 
ances outside of it, The very title of " Gentleman" could not 
have been spoken as a mark of honour save through the influ- 
ence of Christianity. 

George MacDonald calls attention to the words of Christ 
spoken after placing the child in the midst of His disciples, 
u Whosoever receiveth this little child receiveth me, and whoso- 
ever receiveth me, receiveth Him that sent me." So, he says, 
pure childhood is a revelation of Christ, as Christ is the mani- 
festation of God ; that is, the childlike is the Christlike, yea 
more, it is the Godlike. 

Leaving Bible times for more recent ages, we still find 
that the recognition of childhood is the unerring thermometer 
of the progress of Christianity. One of the first fruits of the 
great Reformation was the establishment of catechetical schools 
for children, and wherever its giant tread was felt, the same re- 
sult was seen. Careful examination shows that the " great 
awakening" in England in the time of the Wesleys was the 
moving impulse from which the modern Sunday School 
sprang. As Christianity has deepened its work, child-culture 
has been more fully recognised as a Christian duty ; until, in- 
stead of Eobert Raikes's lagged school, with paid teachers and 
the Bible only studied incidentally in connection with the 
simplest principles of common education, we have already in our 
most advanced schools a half-day Bible service of pastor, 
church, and children together, united by the bond of one topic, 
one text, one lesson— not only with each other, but also with 
the nation, with Canada, with England, with India, and ere 
long with all the Christian world. 

Next to the Sunday-school, the grandest modern result of 
our Christianity in regard to the young is the discovery of that 
new world, the child-soul in its real feeling, characteristics, and 
wants, by the Columbus of modern education, Frederick Froe- 
bel, the originator of the Kindergarten method of developing 
childhood's powers. 

The motto of this work is the motto of this age, " Come, let 
us live for our children." 



THE BIBLE AND THE SUNDAY SCHOOL. 97 

2. how shall we manage unruly boys in the sunday 

School?* 

BY M. C. HAZARD. 

There are two classes of unruly children t — First, from 
an exuberance of spirits. Second, vicious. How man- 
age? 1. Do not stop all innocent mirth. 2. Who 
should have charge. Not a stupid man, a consecrated 

man, but a sharp consecrated man. 3. A man not easily 

discouraged. 4. Have patience. 5. Never give up. 
6. Keally love them. 7. Take them singly. 

The Same Question Answered by Charles M. Morton. 

1st. Do not expect too much in taking a Sunday 
School class; do not be concerned that you shall be appreciated ; 
you will be appreciated if worthy of it. 

2nd. Give them attention ; personal intercourse. Lay 
responsibilities upon them ; give them something to do. 

3rd. Never be discouraged. t 



3. "how can we get young pupils to study their 
Lessons at Home ? " § 

BY MRS. W. F. CRAFTS. 

Several facts in connection with this subject are too gene- 
rally overlooked : 

* 1 Thess. v. 14 ; Rev. ii. 5 ; Jas. i. 5. 

t In opening Mr. Hazard said, that his first experience on this question came through 
an attempt to manage a class of unruly g'rls. In nearly sve~j class there would do 
found soir- unruly scholars. He theu described an ideal bey— GU r Having snap, with a 
ring : r. "ik voice, fire in his eye, and an appetite perf ec .1 y appamng. 

X Illustrated by seven years of labor for three boys in Mission School of Plymouth 
Church. 

§ Nearly every point in thi» article would be as appropriate to classes of adults as to 
glasses oi young people. 

Q 



98 THE BIBLE AND THE SUNDAY SCHOOL. 

(1.) By far the largest proportion of young people, even those 
almost grown to maturity have no commentaries or les- 
son periodicals in their houses. If teachers with their 
superior advantages of experience and study and Christian 
zeal, need lesson helps and a meeting for mutual study in order 
to be prepared on the lessons, how can we expect any consider- 
able preparation on a new lesson by scholars who have only the 
lesson leaf or question book 1 This difficulty might be partially 
obviated however, by introducing the " Scholar's Quarterly" 
published at the office of The Sunday School Times in Phila- 
delphia, or "The Scholar's Hand Book'' published at the office 
of the Sunday School World in the same city, or by inducing 
scholars to subscribe for the low-priced monthlies, The Inter- 
national Lesson Monthly of Chicago, or The Sunday School Journal 
of New York, each costing in clubs only 60 cents a year. For 
some time at least, in most of our schools, it will, however, re- 
main true that most of our scholars have no such lesson helps 
as they need for proper preparation. 

(2.) It is also true that most young people do not feel 
any special interest in a new lesson from the Bible, 

and as there can be no real compulsion in Sunday School teach- 
ing as in secukr teaching, increased study at home must be 
secured by rousing an increased mental and moral interest in 
the work to be done, not by any arbitrary rules. In every 
class, some at least will lack this needed interest in lesson 
study. 

Accepting these two facts, the lack of helps, and the lack of 
interest, how can we secure more home study of the lessons 1 
This hardest of all the hard questions of the Sunday School I 
think may be answered from a standard practice of Normal 
School Teachers. When thus engaged in teaching geography 
to a class of children, I always talked over the lesson with 
the class before it was given them to study, ex- 
plaining, illustrating, vivifying the topic, and then 
sending the little pupils to their seats or to their 
homes with this awakened interest to write down 
all they could remember of what I had said, and 
then to take their books and after that memorize 



THE BIBLE AND THE SUNDAY SCHOOL. 99 

the words of the text-book which had already 
been explained. 

This principle, applied to the Sunday School, would lead the 
teacher whose scholars do not study at home to the following 
method of teaching : — 

(1.) By explanations, suggestions and questions, to rouse 
an interest in the lesson of the day, and to show how 

and when to study it out, spending at least one-third of the 
time allowed for lesson study in rousing this interest. 

(2.) To ask the memorizing of the Golden Text, or parts of 
the lesson, after, rather than before the rousing of this in- 
terest. 

(3.) To make much of reviewing, recalling what has 

been told in a lesson, at its close (whether there is a public re- 
view or not); asking parents to review it regularly at home 
also ; asking scholars to tell at home all they can remember, or 
to write it out and bring it the next Sunday ; recalling it yet 
again after a week has passed at the beginning of the next 
lesson study ; reviewing still farther at the end of each month, 
each quarter, and each year. No one who understands the 
human mind, or the principles of education will say that this 
is " making too much of reviewing." 

(4.) This method would be carried out in detail in 
about this way : (a) Before the study of the lesson 

in the classes, the superintendent or pastor makes a three or 
live minutes review of the lesson of the preceding Sabbath, ask- 
ing for repetition of its Golden Text and memory verses. (6) 
At the beginning of class Study teacher spends at least 
one-third of the time allotted for the class work in questioning 
back, more in detail, this previous lesson, and also in question- 
ing it into the minds of the class more fully, and more correctly, 
asking for additional knowledge which pupils have been able 
to find, and illustrating, adapting and enforcing this lesson. 

(c) The teacher uses the latter pprtion of the time 

allowed to class work, one half or two thirds to opening up the 
lesson for the day, rousing curiosity, and pointing out features 
0} interest and methods of studying it, spending two or three 



IQO THE BIBLE AND THE SUNDAY SCHOOL. 

minutes at the end in questioning back and questioning in all she 
has told or developed in regard to this new lesson, (d) The 
pastor or superintendent also makes a brief, public review 
of this new lesson in such <* way as to send the school home 
with an interest to study it still farther and memorize the ap- 
pointed parts, (e) The lesson is then read responsively 
in the closing instead of the opening exercises, after it has 
been clothed with meaning and interest. (/) At the close of 
the session, teacher charges the class to talk the lesson over 
at home. " tell mother," or write out all they can remember 
and bring it back the next week, and also to commit to memory 
the passages in the lesson just opened that are appointed for 
memorizing, which have now an interest and relish about them. 
(g) Parents question back the new lesson at home. 

In this way a teacher may be saved from the apparent 
necessity of lecturing to unprepared, unanswering and unin- 
terested pupils, and more study, more interest, and more 
memorizing of Scripture may be secured. It will be seen that 
this method neither necessitates nor precludes the study of the 
new lesson before coming to the class. 



4. " How Can we Secure a More General Attendance of 
Children at Preaching Services ? " 

AN INSTITUTE CONVERSATION, 

1. Invite them publicly and personally. 

2. Simplify preaching. 

3. Superintendent should call attention of school to the 
preaching service. Announce and urge attendance. 

4. Give children something to do in connection with the 
service. 

5. Review sermon in Sunday School. 



THE BIBLE AND THE SUNDAY SCHOOL. 101 

6. Parents should require their children to attend preaching.* 

7. Pastors should notice children in their pastoral calls. 

8. Preaching on subject of lesson after study by the school. 

9. Teachers inviting pupils to their pews. 

10. Have comfortable pews. 

1 1 . Have episodes in the sermons for the children. 

1 2. Parents should attend Sunday School and respect it as 
one of the services of the church.t 

13. Children's sermons occasionally at least. 

14. Prayers shorter, hymns and tunes brighter. 

15. As early rising on Sunday morning as on other days of 
the week. 



* Dr. Vincent sent forth a timely article not long since in the Christian Advocate, on 
the "Absence of Children from the Preaching Service.'* In it he says : — 

The principal fault lies with parents themselves. There is too little home discipline 
of any sort nowadays. A child who does not want to go to church is permitted to stay 
at home without any good reason. He " does not want to go," he "does not see the 
use," he " will not go." And so parents allow their children to do as they please. Not, 
indeed, in reference to the public school are they permitted to choose for themselves. To 
that they must go, whether they wish to or not. And so they go. Parents are not 
afraid to prejudice their children in regard to secular studies, but when the attendance 
at preaching is in question there is no parental authority ; or, at least, there is the 
largest degree of laxity. Now, I assert that parents are responsible for the absence of 
the children Irom the pews on Sunday morning. Let a man resolve that his family 
shall be at church, and they will be there. My father, an active worker in the church — 
trustee, class-leader, superintendent — always took his children with him. They never 
thought of neglecting any one of the church services with which they were connected. 

It is not merely authority that is needed at home, but an appeal to the child's con- 
science. Let a boy express disinclination to attend service ; show him that he owes all 
that he has to his heavenly Father : show him the propriety of keeping up the public 
recognition of God : show him the divine commands which call us to the house of God, 
In ninety-nine cases out of one hundred the boy will see the duty in a clear light, and 
his conscience will take him to the sanctuary. 

t A pastor sends out the following on a postal card to the adults of his congregation :— 

You are cordially invited by your pastor to be present next Sunday at 10.30 A.M., in 
our church Bible Service, when we hope to honor our Divine Lord by obeying his 
command to "Search the Scriptures." John \. 39. How should we do this? Kead 
Prov. ii. 4, 5. " If thou seekest her as silver, and searchest for her as for hid treasures ; 
then shalt thou understand the fear of the Lord, and find the knowledge of God." The 
Scripture lesson for to-day is Proverbs i. 20-33. 

THE CALL OF WISDOM. 

There will be several adult classes in charge of competent teachers, and you will not 
be called upon individually to answer any question. If you can no, be with us during 
the entire service will you not come at 11.30 A.M., to listen to a Black Board Sermon by 
the Pastor? 

Services as usual afternoon and evening. 

Tour loving Pastor, 

& L. Graces 



102 THE BIBLE AND THE SUNDAY SCHOOL, 

5. Preaching to Children .* 

BY REV. RICHARD NEWTON, D.D. 

I suppose you have all seen an india-rubber face ? And I dare 
say you have amused yourself by pinching it one way and pul- 
ling it another, and seeing what different expressions it will put 
on. But when you stop pulling or pinching it, it returns to 
the same face that it was before. 

Now your faces are softer than india-rubber, and they are 
full of little strings called muscles. These muscles, or strings, 
are pulled one way, or pulled another, just according to your 
feelings. Sometimes you feel grieved or sad, and the little 
muscles pull your face into a very doleful expression. The 
moment anybody looks at you they know something is trou- 
bling you, and you feel sorrowful. But if you see a funny pic- 
ture, or if something happens to make you feel merry and glad, 
the little muscles pull your face into smiles and dimples, and 
you look just ready to burst out into a broad laugh. 

But when we commit sin, wicked feelings are at work pul- 
ling these strings. Anger pulls one set of strings, and then 
you know whao a disagreeable look the face puts on in a 
moment ! Pride pulls another set of these strings, and so does 
vanity, or envy, or deceit, or discontent ; and each of these 
brings its own peculiar look or expression over the face. And 
the worst thing about it is, that if these strings are pulled too 
often the face will not return to what it was before ; but the 
strings will become stiff, like wires, and the face will keep 
wearing the ugly look it put on all the time. By giving way 
cO sin, or indulging their bad feelings, some people get their 
*aces worked up to such a dreadful look that, when you meet 
one of them in the fetreet, the moment you see him you can tell 
what his character is, 

A face that was very lovely when it was that of a child, if it 
aas the passion of anger often pulling at it, will get at last to 
•vear all the time a sullen, cross, dissatisfied look. Or, if a 

*Pr. Newton is known the world over as the greatest of preachers to children, and 
every toacher of the young, whether in the pulpit or Sundav School, ought to read at 
I-^ast % f^c? of bis many volumes of Sermons to Children. 



THE BIBLE AND THE SUNDAY SCHOOL. 103 

man has learned to love money better than anything else, and 
to hoard it up for its own sake, this will pull a set of strings 
that will fix a close, mean, grasping look upon his face, so that 
as you pass him you will be ready to say, " There goes a 
miser ! " Or, if any one learns to lie and steal, his face will 
show it by and by ; it will be impossible for him to put on an 
honest, truthful look. 

You know, my dear children, the Bible tells us that sin is a 
reproach, or a disgrace, and if we consent to it, or give way to 
it, it will pull those strings in our faces that will make our very 
looks to be disgraceful. Don't let anger, or pride, or passion 
get hold of the strings, or they will make you appear so ugly 
that no one will love to look at you. But let love, and gentle- 
ness, and good-will, and truth, and honesty have hold of the 
strings, and they will make your faces beautiful and lovely. 

We are able to give only the closing part of Dr. Newton's 

POWER 
LEASURE OF GENTLENESS. 
HOEIT 



6. The Lesson in the Primary Class. 

BY MRS. W. F. CRAFTS. 

The International Lesson is adapted to the 

Primary Classes, Every Sunday School Periodical of the 
day contains a special adaptation of it for this class. It is the 
aim of the Lesson Committee to select such topics as may be 
suitable for " little children, young men, and teachers." They 
have been successful, and an experience of five years in writing 
and teaching the International Lesson to little people proves 
its practicability. 

" Chirp Right u is Dr. Orraiston's advice to the infant- 
class teacher — a wise bit of advice drawn from his experience 
as a boy in trying to feed L callow young birds in imitation of 
the mother bird. 



104 THE BIBLE AND THE SUNDAY SCHOOL. 

Pally Prepared a teacher should be, and perfectly inde- 
pendent of notes or question book. " A fixed purpose and an 
emancipated eye " is Dr. Vincent's rule for the teacher. 

Seek to make one definite point rather than try 

to teach the entire lesson. Select the aspect of the lesson 
that most fully meets the condition of the individual members 
of the class. 

Make the lesson contribute to the child's love 

of the Bible. Let the teacher frequently open the Bible and 
reverently read from it at impressive points in the lessons. 



J. The Lesson in the Primary Class. 

BY MISS JENNY B. MERRILL. 

1. It is very seldom advisable to use all the selected 
verses. 

2. It is necessary to study the context and parallel 



3. The introduction should be carefully selected. It 
should be short, leading to the lesson. A good introduction is 
like a wedge, opening the mind for the reception of the lesson. 

(1.) If in the lesson some familiar scene, object or action 
is suggested, it will prove a good starting point. 

(2.) The Golden Text when very simple may be used as 
an introduction. Example — " She hath done what she 
could," asking : " Who can it be ? I wonder what she did V* &c. 

(3.) A picture containing a scene of the lesson may 

be presented ; the children, telling all they see in it, are led to 
wonder what it means. 

(4.) The Golden Text may be developed by familiar illus- 
trations, and the children afterward led to discover that the 
lesson of the day is also an illustration of the Golden Text. 



THE BIBLE AND THE SUNDAY SCHOOL. 105 

(5.) Many questions should be asked ; descriptions should 
be minute ; development work should be much used. When 
the lesson consists of general statements use illustrations from 
which the general statement may be drawn. Example : Prov. 
i. 25 — illustration, Noah. 

(6.) It is very helpful to use illustrations that reach the 

eye. The objects should be put out of sight as soon as they 
have done their work. The following objects have served this 
purpose : — Flowers, blocks, seeds, wheat, silver, gold, brass, 
iron, &c. 

(7.) Very often the children maybe allowed to do some little 
act with their hands during the lesson, as making a letter, 
figure or line on blackboard ; making a letter with their fingers 
(of the deaf and dumb alphabet). They may place their 
two hands together and hold them like a book and " make be- 
lieve" read. One child may show the class some action, as 
laying in the Oriental position at a table, etc. These little acts 
are centres of attraction that exert their influence for some dis- 
tance in the lesson. 

(8.) The lesson should be made practical and per- 
sonal. Often, a little gift may be given as a remembrance of 
the lesson, that it may be recalled during the week and so as- 
sociated with their daily life. Something may be suggested 
for the children to do during the week in accordance with the 
teaching of the lesson, and the next Sabbath ttie teacher should 
not forget to inquire about it. 



8. The Conversion of Children. 

BY MRS. W. P. CRAFTS. 

" As early in a child's life as possible, teach him im- 
plicit trust in Christ, and the full consecration of his little life, 
with all its possibilities, to Christ."* Jesus is willing to re- 

* Dr. Vincent. 



106 THE BIBLE AND THE SUNDAY SCHOOL. 

ceive them, for He has said " Suffer the little ones to come 
unto me." The cold world and the cold church utter in a 
different voice, " They are too young to learn Truth," but let 
the teacher who has faith in child piety also have faith in 
God's blessing on the work of leading these little ones to Him. 

The smallest child can love Him for His love. 

The teacher should try to realize something of the value of a 
child's soul by considering the ransom price paid for it — even the 
blood of the only begotten Son of God. Little children realize 
their duty to God better than their elders comprehend it for 
them. A company of children were asked, " How old do you 
think children ought to be before they begin to pray V " As 
soon as they can speak, as soon as they can understand," 
" One year old," were the replies. " How old do you think 
children ought to be before they begin to pray in prayer meet- 
ing?" was next asked. "Five/' "six," "ten," "twelve," 
were the respective answers. No one said, Not until they are 
grown up. "How long have you been a Christian ? " a boy 
was asked who had made a prayer in the meeting. " Ever 
since I can remember," was spoken with a glowing face. The 
child Christian cannot be like the adult Christian. It is as 
praiseworthy to play like a Christian as it is to trade like a 
Christian. 

" I am never satisfied to teach a lesson without bringing 
Christ into it," was the remark of an earnest primary teacher. 
Surely 

M All growing that is not towards God 
Is growing to decay." 

Let every lesson, then, have Christ in it. 

There should be a weekly class prayer-meeting. 
Children should be taught to pray with the heart and with the 
understanding. Lip service in any form is not pleasing to 
God. 

Children should be taught to pray both morning 

and evening in their homes, Habits of prayer in child- 
hood make it easier in after life to keep up regular prayer. 

Personal conversation on religion shauld enter into 
every teacher's work. This should be done, if possible, with 
the co-operation of parents. 



THE BIBLE AND THE SUNDAY SCHOOL. 107 

Covenant for Young Christians.* 
THE CHILBlie'S CHRISTIAH BMMD. 

"MY LAMBS." | "SEEK ME EARLY." 

Pear J^ittle J^riend, 

Can you, from your heart, answer " yes 5 
to the following questions : — 

> Do you love Jesus ? 

Are you trusting in Jesus as your own 
precious Saviour? 

Will you try, by the help of Jesus, to 
give up everything that is sinful? 

Will you try to be more like Jesus 
every day? 

mmmmmmmmmmmmmmmmmmm 
Name, M .^_ M .,.„..,.., _._ Residence, 



The Conversion of Children. 

BY REV. J. E. LATIMER, D.D. 

I. The scriptural argument regarding the condition of 
children. 

This clusters around three definite passages of Scripture, viz.: 
The authorities between A-dam and Christ, in the 5 th of 
Romans; the utterance of Christ when He declares that 
children belong to the Kingdom of Heaven ; and the passage 
" their angels do always behold the face of our Father in 
Heaven." 

*Uied by the Children's Christian Band, Surrey Chapel, London. 



108 THE BIBLE AND THE SUNDAY SCHOOL. 

II. The Theological argument. 

This is a statement of the position held generally by the 
Christian Church. 

The child is born a sinner, constructively at least, and this 
is not by his own fault, rather his misfortune. The atoning 
work of Christ provides for him and saves him. 

Meyer thinks that only those who have the child-like spirit 
are intended, and only adults. The true view is, that all infant 
children are included, and all like them in spirit. Can we 
predicate regeneration of the child ? This is variously an- 
swered. 

Dr. Nast and Bishop Merrill say no. Dr. Hibbard only says 
that it is in the child what regeneration is in the adult. 

Dr. Fisk seconds Fletcher in saying that adult sinners have 
sinned away the justification of infants. 

Dr. Whedon holds that adult sinners are apostates from the 
grace of infancy. 

Pro. Hedge asserts that infants are saved, and claims this to 
have been always the position of Calvinists. 

Dr. Hodge in his systematic theology teaches the same. 
These two positions have significance in that they show how 
we enter upon our probation. 

III. The practical argument. 

Education should begin with the first breath of the child. 
The first and almost only duty of the Christian mother is to 
culture her child for Christ. 

There are two methods of education — the objective and sub- 
jective. True education will combine them both. The 
mother's instinct and the grace of God will lead her to the ac- 
complishment of these results, though she may never have 
heard of any of the methods of the books and theorists. From 
the point where the child comes to conscious personality, which 
is back of the point of memory, the child may turn to Christ. 
This is the time for a mother to work. The child born in a 



THE BIBLE AND THE SUNDAY SCHOOL. 10* 

Chrlstless home starts from the same platform, but has not the 
same culture to develop this inward grace. — The child of Chris- 
tian parents has everything in his favor except his evil heart. 
But some object that the children of Christian parents do not 
meet the demands of this theory. The difficulty is often that 
they are only half Christians and have no right to claim the 
promises. But how is it of earnest, faithful, Christian parents 1 
There must be some misapprehension of their privilege, or some 
vice in their method. The laws of moral government and the 
promises of God are not uncertain, but as sure as gravity. 

IV. The economic argument. 

The church works at a disadvantage in that it waits for 
the child to be swept away from Christ and then strives to 
conquer them back. Is it not time that we should begin to 
train up in Christ, and increase the church rather by training 
than by revival ? More than this, the church receives a great 
loss in the loss of childhood experience, which is peculiar 'as in 
woman. 

V. Function of the Sunday School. 

It is the work of the Sunday School to apply these forces to 
the childhood mind. More than ever, the Sunday School is to 
be the nursery of the church. Especially has it a work for the 
children of unconverted parents. 



The Christian Culture of Converted Children. 

BY REV. JOHN H. CASTLE, D.D. 

Cant. vii. 12 ; John xxi. 15 ; Eph. iv. 13. 

Except when some great tide of revival is rolling through 
the land, the vast majority of the accessions to all our churches 



110 THE BIBLE AND THE SUNDAY SCHOOL. 

are children and youths. When children are converted, what 
then 1 The common practice is to leave the converts to them- 
selves. Not a tithe as much interest is taken in them after their 
conversion as before — as though the great end had been 
secured. 

But have you noticed that the whole of the New Testament 
is addressed to converts, and not the impenitent and unbeliev- 
ing ? The Epistles are almost exclusively occupied with the 
culture of converts. — " Culture" suggests the growth of" plants , 
not in the wild wood or unbroken moor or prairie, but in a 
garden under the oversight and skill of the experienced gar- 
dener. 

1. The plant. It must be one of God's own plants. 

2. For God's own Plants He has provided a garden, the 

church. 

• 

3. A wise gardener will be much more concerned at the be- 
ginning about the development of roots than of leaves, 
branches and blossoms. The soil in which to root a young 
convert is the truth of God's word. 

4. The convert-culturist will, like the gardener, jealously 
watch the appearance of weeds. 

Two kinds of seed, bad and good. 
The richer the soil the more prolific the weeds. 
If you would save yourself the trouble and toil of weeding 
out, keep the soil thoroughly occupied with good seed. 

5. Not only will the gardener strive to keep his ground free 
from weeds, but will often prune his plants and vines. 

Isa. xviii. 5 : " For afore the harvest, when the bud is per- 
fect, and the sour grape is ripening in the flower, he shall both 
cut off the sprigs with pruning hooks, and take away and cut 
down the branches." 

6. All the labor is in order to the production of fruit of 
the best quality, and in the greatest abundance. 

It may now be worth our while to consider some of the fruits 
we should aim to produce in convert-culture. 



THE BIBLE AND THE SUNDAY SCHOOL. Ill 

(a) Fulness and force of personal character. A 

man is greater than his work and worth more. 

(b) A modest but hearty and fearless confession of Christ. 

(c) Power and tact in the resistance of temptation. 

(d) Activity in some branch of church work. 

(e) A larger spirit of pecuniary sacrifice to the cause of 

Christ than has hitherto prevailed among Christians. 

(/) A taste not only for the word of God, but for general 

Christian knowledge and information. 
(g) Symmetry of Christian character. 
At this point allow me to suggest a few cautions : 

1. Be careful to cultivate in the direction of natural traits, 
otherwise you may destroy individuality of character and capa- 
city. All must not, therefore, be subject to the same culture. 

2. Avoid cant. Cultivate naturalness in expression. 

3. There is a possibility of too much culture, or rather 
too much cultivating. Two extremes — entire neglect and over- 
culture. A little wholesome neglect would be desirable in 
some families. 

4. Do not forget that God is ever carrying forward His own 
peculiar cultivation of converts; "Ye are God's hus- 
bandry." 

To whom are we to look to do this work of Christian train- 
ing? 

1. To Christian parents, 

2. To the pastors of our churches. 

And yet it will not do for the church to cast all on the pas- 
tor. He is the engineer who controls the great Corliss engine 
of the church ; but it is too much to expect that the engineer 
shall watch and guide every machine which is set in motion 
in the church. 

3. Church officers. 

4. Sunday School teachers. These have special facilities. 

5. All mature Christians — the church of the future. 



112 THE BIBLE AND THE SUNDAY SCHOOL. 

9. Christian Home Culture. 

BY REV. A. H. MUNRO. 

It is questionable whether we shall be able to accomplish 
much more in connection with Sabbath School work than we 
are doing without a more perfect co-operation between the 
homes and the school. When these are both what they should 
be, they alternate the offices of Paul and A polios ; each sows 
for the other to water, and each waters what the other sows, 
and God gives the increase. What do Christian parents re- 
quire to give their families the home culture they should re- 
ceive 1 

1. A deep abiding conviction that the duty IS one God 
has laid upon them, and which they can neither neglect 
nor delegate to others with impunity. 

2. A definite purpose in relation to its performance. 
The Christian parent should have a clear conception of what 
he is to aim at in the religious culture of his children, and his 
object should not be to raise them up to the level of worldly 
respectability or the average of religious profession, but to 
make them the sons and daughters of the Lord Almighty, and 
consistent followers of Christ. 

3. Character. It is power, and nowhere more so than in 
the family. The choice, too, that is needed to guide and influ- 
ence the family life aright, is that of the renewed heart and 
meek-loving spirit in communion with God. But in addition 
to these qualifications the Christian parent needs principles to 
guide him in the religious culture of his family. 

* Those principles should be few, comprehensive, infallible, and 
practical. Among them should be these : — 

(1.) That in the pursuit of the object sought in Christian 
home culture, namely, the formation and development of 

Christian character, God's grace must be the depend- 
ence, His Word the authority, and His Son the example. 

(2.) That the whole nature, body, intellect, and heart, 
is to be regarded and treated as a divine creation of which sin 



THE BIBLE AND THE SUNDAY SCHOOL. 113 

is the perversion and ruin, and godliness the true cultivation 
and blessed use. 

(3.) That the Whole life is a unit, which, without sepa- 
ration into secular and religious parts, should be made a free, 
holy, harmonious service unto God. 

(4.) That all true, good, and beautiful things belong 
to Christ, and should be used by His people to elevate, adorn, 
and bless human life. Kules must be adopted based on these 
principles, but only to avert some evil or to secure some bene- 
fit, and often as much wisdom will be exhibited in the suspen- 
sion of a rule as in its observance. 

How many parents' hearts ache as they remember errors they 
have committed in the government of their families, producing 
effects they did not foresee and cannot remedy 1 Alas, we most 
of us get our wisdom too late. 

We begin to know how to take care of our children when 
they cease to need our care and go from us to repeat, perhaps 
in a worse form, the errors we committed in relation to them- 
selves. Is not something more than an occasional sermon or 
book needed to direct attention to this subject? If it is deemed 
wise and right to hold conventions, institutes, and classes for 
those who have the care of our children for one hour during 
the Sabbath, would it not be equally wise and right to do 
something similar in behalf of those who have the care of their 
children all the hours, of all the days, of all the years, from in- 
fancy to maturity ? Why not have Parents' Institutes, to 
which parents and mothers could be invited, and to which they 
would come with tender hearts that would respond to every 
appeal, and hungry minds that would grasp at every sugges- 
tion made by able and earnest men, who would speak to them 
in relation to the varied and important elements of home cul 
ture 1 I advocate such institutes being established. We need, 
and can have them, and they will do incalculable good. 

The people of this great country may well feel elated in this 
centennial year of their national history. But the wisest and 
most thoughtful are too patriotic to shut their eyes to portent- 
ous facts which tell too plainly that, however excellent the 



114 THE BIBLE AND THE SUNDAY SCHOOL. 

public and Sabbath schools of this land, a great and extended 
improvement is needed in Christian home culture to avert evils 
that threaten, and to make this highly-favored country all that 
God has made possible for it to be. 



0. The Sunday School and the Home. 

BY HENBY WARD BEECHER. 

The best Sabbath School is but a poor substitute for the 
family. The foundation institution of time and the world is 
the household, and although the household depends upon the 
nature of civil constitutions and laws, upon the influences 
which are derived from the church and from schools, yet 
Governments and Churches and Schools are themselves more 
dependent upon the family than the family is upon them. 
There is nothing which can save a nation whose sills are rotted 
out • a nation may be cut off utterly in all its growth and de- 
velopment, but if the household, which is its foundation, re- 
mains intact and pure, it will spring up again in spite of all 
adversity. 

When Napoleon the First overran Germany he reduced that 
nation almost to bankruptcy and despair. Then it was that 
Steine, the great forecasting statesman, advised his King 
wisely that the hope of that Empire lay in the more absolute 
and thorough education of the household, and that was in 
modern times the origin upon any large scale of free, common 
education among the people. From out of that state of de- 
pression Germany sprang to be, as she is to-day, the tallest 
Protestant nation in Europe ; and France, that ground her to 
powder, has seen the change by which she is under, and Ger- 
many super-eminent. And the change has been wrought out 
through the education of the children. 

I have said that the best Sabbath School is but a poor sub- 
stitute for the family school, for no Sabbath School can do 
mor.e than teach. To be sure example goes a certain way, but 



THE BIBLE AND THE SUNDAY SCHOOL. 115 

that itself is part and parcel of teaching. The command is not 
anywhere, nor is the promise anywhere, teach a child the way 
he should go and when he is old he will not depart from it ; 
the declaration is, train a child in the way he should go, and 
when he is old he will not depart from it. It is teaching re 
duced to habits — that is training, and we are to train children; 
but there is no institution comparable to the household for 
that, because it teaches them earlier than anything else can. 
But it is chiefly so because there more than anywhere else love 
is the teacher, and it is the wisdom and power of love which 
enforces the lesson ; the teaching, moreover, is not given only 
one day in seven to a class of six or eight altogether, and is 
not through the ministration of words alone, but it is given 
with the eye, the gentle hand, and mother's touch, day and 
night suffering for and w T ith her children, and helping them at 
the point of time when temptation assails them. 

So in many ways family teaching is the nearest approach to 
Divine moral government that the world has ever known, or 
probably ever will know, for there is no legislature, no adminis- 
tration, no philosophical teaching that can for a single moment 
do the things which centralized love, born of God and minis- 
tered by the Divine Spirit, can do in the education and full 
development of human nature. 

Now, the principal danger we are under in pressing forward 
this great economy of our day — the Sunday School as the uni- 
versity for children — is that we shall supersede the family, 
that the father and mother w T ill remit to the school the duty 
of instructing the children. Happily, however, they cannot 
remit to it the duty of discipline. The household still will be 
a training institution, but more and more the effects of the 
Sabbath School will be to cause less attention to be given in 
some households to the instruction of the children, and this 
danger is so great that, if it w r ere not for other reasons, I 
think it might be a very serious question whether we were not 
more in danger of losing, on the whole, by Sabbath Schools if 
they weakened the duties of the family, more than we should 
gain by them. But when we consider how many children have 
no parents, and how many are without parents fit to teach, 
how the majority of every community is without any su,ch 



116 THE BIBLE AND THE SUNDAY SCHOOL. 

opportunity, there is no doubt as to the wisdom of having 
Sabbath Schools. 

Now, receiving the children into our hands in Sabbath 
Schools, is there any scriptural way more than another by 
which we may hope to raise up a generation to serve God ? Is 
human nature for ever to be that thing we know it to be now ? 
Is weakness, with occasional strength, for ever to characterise 
Christian communities ? Are there to be no discoveries in 
religion that will measure themselves against the discoveries 
in science 1 

As men are learning a better agriculture, better mechanical 
arts, better administrations ; as nations are learning to be bet- 
ter nations, and international arbitration is becoming more 
general, are we to expect nothing better on the side of reli- 
gion % For mere geographic spread of religion is not growth, 
mere extension is not development. We may spread the Gospel 
till there shall be no place without a Bible, and yet religion 
may not have been developed. 

Religion is the development of larger power in the souls of 
men ; it is by the growth of the fruit of the Spirit planted in 
the better soil we are to expect the advent of that religious 
power which we believe is yet one day to come before the 
second appearing of the Lord. 

Is there, then, any way in which we can do better than we 
have done ? Is there to be no further development of Chris- 
tian power than in the days gone by 1 I think there is to be. 
It is to this point I wish to direct my remarks, viz. ; that it is 
the duty of ministers, church officers, and all teachers and 
scholars to make religion more attractive and more beautiful 
to man than it has yet been made. 

We must show the world that religion is the true nature, 
that man's first nature is his spiritual nature, and that the un- 
derground nature is his own work. It is true that in our lower 
or animal nature we are depraved. Man has a double being — 
that of the soul and that of the body — which are constantly 
struggling with each other, sometimes the one uppermost, 
sometimes the other. Man is born an animal, and a very poor 
one too. 

Nothing is so small, nothing so absolutely negative, as the 
most glorious thing God ever created — a man. An insect is as 






THE BIBLE AND THE SUNDAY SCHOOL. 117 

perfect five minutes after it is born as five days afterwards. 
Not so with a child, which is a mere compound-suction animal, 
and lies in the arms of its mother helpless, nearer to zero than 
anything else. So the child grows up, but through months 
and years remains quite incapable of culture. Not till after 
one year does it begin to discern things, and not then the dis- 
tinction between right and wrong. So little by little the child 
learns to help itself, to run and fight and do all those things 
which nature requires of animals. It is not till somewhat later 
that the affections develop in any marked degree, and the 
time at which moral sense is developed differs with different 
children. 

So we have man as an animal first, and afterwards the de- 
velopment of his moral sentiments. The question is this. Are 
we to teach and preach a system of administration and of 
means which is adapted to animal man, and never overtop it 
by a system which will be adapted to spiritual man ? The 
animal man must be governed very much as is an ox or an ass. 
First, he must find by physical coercion that he must obey, and 
that is the beginning of God to any animal : he cannot help it, 
and therefore he obeys. It is not from preference, but in order 
to avoid something worse. The lower conditions of savage life 
and of life in the household are, and must continue to be, an 
adaptation of means to ends according to the circumstances of 
the creature which is being taught. 

A great many parents don't believe in physical discipline, in 
rigorous government, for the little animal child. They say, "gov- 
ern the child by reason." What ! govern the child by reason be- 
fore there is any 1 " Well," they say, " govern a child by 
gentleness and patience/ If a woman is placed in a good posi- 
tion, inheriting virtues from her parents, with a mind well 
balanced and cultured, married happily and placed in circum- 
stances of ease, and has three children, I can well understand 
how she can have patience to bring them up anyhow. 

But take a poor washerwoman who has sixteen children, and 
tell her to bring up her fiery little cub by moral suasion, and 
she will reply that it is impossible. There is no way of bring- 
ing up children except according to their conditions. The 
economic method is, that while the child is in the animal con- 
dition, you should address it with animal influences. But the 



118 THE BIBLE AND THE SUNDAY SCHOOL. 

object is nob to control the child by a physical discipline be- 
cause it was the best. It was the lowest method, and was 
practicable only because the child is in such a low condition 
he cannot be taught any other way. As quickly as possible 
tin 1 child should be taught by a higher method. To tell a 
child, " You shall go to bed without your supper," is a very 
good punishment for a child up to a certain age ; but " You 
shall go to bed without your kiss " is better, and " You shall 
go to bed because you have grieved your Father which is in 
Heaven " is better still, but it comes later in life. 

Has not the Christian Church and the community come to 
that condition in which Sabbath Schools and congregations can 
be appealed to by the higher and grander influences of Christi- 
anity than by the lower *? Is it not time for men to begin to 
understand the power and attractions of the beauty of holiness ? 

There is nothing so beautiful on earth in development as a 
true Christian spirit working in the actual affairs of human life, 
and nothing in the Heavens so beautiful as God. If we could 
see Him all light would die from the sun and all blossoms 
would wither from the earth, for He is the chief among ten 
thousand and altogether lovely. Weary heart, strive and 
struggle for a little while, for there is not a hand's-breadth be- 
tween Heaven and some of you, and for the first time in your 
life you will be able to say " I am satisfied/' when you behold 
God and rejoice in His beauty. When I look into the Bible 
and read the lives of the Apostles and disciples, I find myself 
in company with a very different set of men from the average 
of men in our churches. I find none more noble and courteous 
than Paul, or who stood more for his rights, and yet none 
more gentle and more perfectly self-sacrificing. It was not, 
however, a raw-boned, hard-featured self sacrifice that makes 
you feel sorry he does it, but that triumphant and truly Chris- 
tian self-sacrifice that makes itself beautiful. 

Paul and all his compatriots were singing men in their ad- 
versity, trials, and troubles. When in prison, the hymns and 
prayers of Paul and Silas were mightier than stone or iron. If 
men would meet adversity and trouble with prayer and rejoic- 
ing, human sorrow would have less dominion over them. When 



THE BIBLE AND THE SUNDAY SCHOOL. 119 

Paul said, " Ye are the temples of the Holy Ghost," he pre- 
sented to the mind of the Jews the grand white marble temple 
at Jerusalem, which is still the glory of that old race, than 
which there is not to day a better stock. I have been tho- 
roughly indignant often by the way in which men are ap- 
pealed to on the subject of religion. They are told that if 
they don't repent they will go to hell. 

It is very true, and some people should be told it. Men 
often open the door of the church as if it were a grave's door, and 
say, " There is the church and there is hell— take your choice ! " 
They say, " Well, if that is the choice, on the whole we would 
rather — well, we don't know." The preacher then flashes light- 
nings at them, and when they have reached middle life, and pretty 
much all of youth and pleasure has fled, they conclude tocrawlin. 
What is their idea of religion under such circumstances 1 In- 
stead of fishing and hunting they say they will keep the Sab- 
bath they will not swear, except under an immense pressure 
of temptation ; they will read the Bible every day, if they don't 
forget it, but on Sunday anyhow. They will pay their propor- 
tion (they being the judges what that is) towards the support 
of Gospel ordinances, and they don't know exactly about the 
outcome, -and they prefer to give in their belief in creeds whole- 
sale. When I see hard tobacco-chewing Christian men leaving 
the Bible out of their religion and hoping a good deal in the 
goodness of God, I am sad. 

The substance of religion, as described by the Apostle Paul, 
is that every man shall be responsible for his own acts. The 
majority of men are not led to accept the truth of religion on 
account >f the arguments made in its behalf, but by the per- 
sonal life of Christians. If you look at those men who are 
most truly Christians you will find they are as free as the birds 
— they are the children of God. Sabbath School teachers 
should teach the children that in accepting Christ they be- 
come glorious and free. Teachers cannot teach what is a 
religious life by words alone, they must live it. Some Chris- 
tians are like fire-flies at night, they fly in the darkness and 
flash, and none are able to steer by them. Some, on the 
other hand, are like the lighthouse on these islands ; they stand 
during summer and winter, day and night, showing forth a 



i20 THE BIBLE AND THE SUNDAY SCHOOL. 

steady, bright light, so that every pilot that goes from this 
mighty river knows how to steer his ship. " Let your light so 
shine before men that they knowing your good works may 
glorify your Father who art in Heaven." 



V. THE BIBLE AND SUNDAY SCHOOL APPLIANCES. 

(1) Importance of Orderly Arrangement. .1 Oor. 
xiv. 40, 33. 

(2) Officers and Division of Labor. 1 Cor. xii. 
28 ; 1 Kings iv. 1-7. 

(3) Financial Arrangements. Neh. x. 32; 1 Cor. 
xvi. 2. 

(4) Illustrative Helps. Matt. xili. 34. 

(5) Sacred Music. 1 Chron. xv. 22 ; Neh. xii. 46 ; 2 
Chron. xxix. 25-31. 

(6) Sunday School Exercises. Colos. iii. 16. 

(7) Spirituality Pervading All. 1 Cor. xiii. 1 ; Ezek. 
i 20 ; 1 Cor. xiv. 15. 



1. Names for the Sunday School. 

It is called " Bible Service," " Sunday School/' " Teach- 
ing Service," " Bible School," " Church School," " Children's 
Service." 



THE BIBLE AND THE SUNDAY SCHOOL. 121 

The main objection to all names containing the word 
" School " is that the word " School," as commonly used, 
covers the two thoughts, youth and education, while the religious 
institution to which the word is applied is adapted to the 
aged as well as the young, and seeks the salvation even more 
than the education of its members. 

The main argument in favor of names containing the word 
<; service " is that it is the word used in speaking of " The 
Preaching Service," and thus puts the two, as they should be, 
on an equal footing of honor and work, 



2. The Sunday School-Eoom and Library Plan. 

Sunday School architecture could not be satisfactorily pre- 
sented in the brief space that could be allowed in this volume, 
and we therefore refer those interested in this subject to illus- 
trated representations of the subject, with engraved plans, in 
the " Normal Class" for March and November, 1875, and 
also in " The Ideal Sunday School," by Rev. W. R Crafts ; 
Henry Hoyt, 9 Cornhill, Publisher ; in paper covers 25 cents. 
In " The Ideal Sunday School " a library plan is also given. 



3. Sunday School Constitutions. 
(1.) There should be a full and explicit statement of 

the duties of the pastor and the other officers and teachers of the 
Sunday School, thus preventing and correcting errors consti- 
tutionally rather than personally.* 

• For instance, it would prevent much misunderstanding between pastors and super- 
intendents, and correct many neglects of duty, if their relative duties were constitu- 
tionally denned and occasionally read. The best way also to tell the officers that they 
are not to be "interrupters" of the teachers during the lesson is to put such a clause 
among their specified duties in the constitution. That Superintendent who was asked 
by a correspondent to send him his Sunday School Constitution and replied, " I'm busy 
and can't come," was more witty than wise. The Sunday School ought not to le an 
absolute monarchy. So long as officers are human we shall need constitutions to pre- 
vent abuses and cultivate ri^ht methods in the Sunday School as well as the Siste. 



122 THE BIBLE AND THE SUNDAY SCHOOL. 

(2.) The constitution should be read in the presence of 
officers and teachers at least once a quarter. 

(3.) Printed copies should also be supplied to officers 
and teachers at least. 

(4.) Only the officers, teachers and appointed representatives 
from the church should be allowed to vote in the election of 
officers — adult members of classes yielding this privilege be- 
cause of the evils that would naturally result from allowing the 
whole Sunday School to participate in elections. 

(5.) It should be stated in a Sunday School Constitution 
that no one who is not a Christian is eligible to the 
position of superintendent, assistant superintendent or teacher,* 



4. Sunday School Programme. 

(1.) Teachers' Prayer Meeting, with roll call of officers and 
teachers. (Twenty minutes.) 

(2.) Teachers' Sociable. (Three minutes.) 

(3.) Teachers in their places. (Seven minutes previous to 
opening. "> 

(4.) Class Sociables. (Five minutes.) 

(5.) Organ Voluntary. (Instead >i Opening Bell. 

(6.) Greeting by Superintendent. 

(7.) Brief Prayer. (Silent prayer, or Lord's Prayer. , 

(3.) Song. 



•We should as soon send oar children to sea, with a captain and crew utterly ignorant 
of the laws of navigation, as send them to be instructed i eternal matters by a teacher 
who was not a Christian The truth ,;•, we would more readily risk them in the former 
case, than in the latter. Rave not many moral, though unconverted teachers, not only 
received good themselves, buu done *ood in Khe S*bbath School? We know that some 
rotten and rickety ships have crossed the ocean We know that some stupid, untrained, 
or drunken captains have succeeded in reaching -ua rtesired port. But who would argue 
from such facts, that such ships and such men shou'.d be encouraged to go to sea? They 
?^u ^o 8 ^ a » T u i is il " ot a te^Ptiu? of Providence * So, such teachers may enter the 
Sabbath School, but, all things considered, is it not a tempting of Providence ?— »bv. 
Robku Hood. 



THE BIBLE AND THE SUNDAY SCHOOL. 123 

(9.) Promises recited by officers and teachers. 

(10.) Prayer. 

(11.) Notices, Reports and Collections. 

(12.) Bible Study. 

(13.) Five minutes signal for closing with soft organ volun- 
tary. 

(14.) General Review of the lesson by pastor or superin- 
tendent, with responsive reading of the lesson. 
(15.) Lesson Hymn. 
(16.) Dismission by classes, all singing. 
(17.) Library books and papers received in the vestibule. 
(18.) Enquiry Meeting. 



5. Financial System for the Sunday School. 

BY REV. P. H. MARLING. 

An example of what a school may do, which is trained to 
systematic and intelligent giving, is that of the Fourteenth- 
street Presbyterian Church of New York City, Mr. Frank A. 
Ferris, Superintendent. For the last sixteen years it has given 
an annual average of $1,000. Out of an average attendance 
for one year of one hundred and forty-seven (exclusive of a 
large primary class, which also contributed regularly), one 
hundred and forty-four brought a weekly offering. These do- 
nations were entirely for the support of missions. 

The record of the amount of missionary money is kept with 
the same regularity as the record of attendance ; indeed, the 
attendance is marked by the amount of missionary money 
brought. A large and durable envelope, containing a paper 
for a list of names, is provided for each class. ^ Opposite the 
names are spaces for the dates of the Sabbaths in one quarter, 
and a large space for the scholars' residences. Each Sabbath, 



L24 



THE BIBLE AND THE SUNDAY SCHOOL. 



when the attendance is taken, the missionary money is col. 
lected, and the amount which each child has brought is checked 
off against his name. If he has been careless and forgotten hia 
money, a cipher marks Ins presence. All absentees are indi- 
cated by the space being left blank. At the foot of the space 
for each Sunday the amount of missionary money is written, 
and also the number of absentees. The money is then put into 
the envelope with the class list, and laid aside to be collected 
by the secretary at an appropriate time. One excellent feature 
about Mr. Ferris's system is that there is also a space provided 
in the class list for the teacher to keep an account of the mis- 
sionary money he brings. In this, as in all other things, 
nothing speaks more effectively than example. 

The absence of members of the Sunday School during the 
summer is not allowed to interfere with the regularity of bene- 
volent offerings, a small envelope being furnished especially for 
this purpose to each person, • 



From... 



Class of. 

TO BE USED BY THE 



Sabbath School Missionary Association of the 14th Street 
Presbyterian Church. 



Date. 


June. 


July. 


August. 


September. 




28 


5 


12 


19 


26 


2 


9 


16 


23 


30 


6 


13 


Amount.. 



























Total. 



THE BIBLE AND- THE SUNDAT SCHOOL. 1£5 

6. Sunday School Music* 

BY P. P. BLISS, t 

That which ought to have the greatest emphasis just now 

in regard to sacred music is the need of greater rever- 
ence. While a song is being sung people will pass up a 
Church aisle or a Sunday School aisle, whisper to each other, 
move about a room, distribute or collect library books, put on 
overcoats (if it is a closing song), do a score of things that 
one would never think of doing during any other 
kind of prayer. When we are offering praise or prayer to 
God, whether in metre or without it, a reverence of manner 
and of spirit should accompany it. Another thing to be en- 
forced, kindred to that we have mentioned, is a greater thought- 
fulness of the real meaning of the words we sing. Are they 
the words of prayer % Of praise % Let an appropriate thought, 
as well as melody, accompany them. Let songs sometimes be 
explained or developed, as a Sunday School lesson would be, 
to show the fulness of thought and meaning, 



Singing in the Primary Class. J 

BY MRS. W. P. CRAFTS. 

(1.) Sing Worshipfully. Make the children understand 
Jhat they are to sing to God, not to their teacher or to each 
other. Keep the idea of praise continually before their minds 

*" Trophies of Song," published by D. Lothrop & Co,, Boston (price $1 25), gives 
many valuable hints in regard to the use of Sacred Music in Church and bunday 
School, with 200 incidents about popular hymns that may be used with great proht to 
show the origin and power of various songs. 

+ Author of u Gospel Songs "—one of the very best collections of songs for Sunday 
Schools, Prayer Meetings, &c 

1 Songs for Little Folks, b., Mrs. W. F. Crafts and Miss Jennie ^ m 'i r £? Ut K?~° 
hundred songs for use in the Sunday School, day school, home arid Kinder g*rten. «£- 
low & Main, Publishers. For sale by the publisher of this book. Price in boards, $30 per 
100 copies. Single cony 35 cents, one copy in paper cover by mail, 25 cents. 



126 THE BIBLE AND THE SUNDAY SCHOOL. 

by such reminders as the following : — " God likes you to think 
about what you are singing to Him." " God's little birds make 
more music than you do. Certainly you can sing as well for 
Him as they do." 

(2.) Explain the hymn before it is sung, so that the 
children may sing with the heart and with the understanding. 
Make them feel what they sing. Teach them to be as rever- 
ential in song as in prayer. 

(3.) The Song should be simple but not silly. It 
should contain not pretty jingle but gospel truth. Many of 
the grand old hymns of the church can be brought within the 
child's comprehension by means of illustration and explanation. 

(4.) The compass of the song should not be high, 
" never above E flat.'' It should be cheerful in the words and 
in the melody. 

(5.) Action Songs are very appropriate for the Primary 
Class. When the children are permitted to express in motions 
what they are singing, they will understand and feel more 
deeply what they sing, for instance, if they sing about the rain, 
let them imitate the ram by pattering on a hard surface with 
their finger tips. If they sing about the snow r , let their little 
hands represent the snowflakes. The action songs are also 
very helpful because they give the necessary change of positions, 
and thus promote good order. 



7. Sunday School Concerts. 

BY REV. W. F. CRAFTS. 

A Sunday School Concert should have three qualities : — 

(1.) Unity. Songs, Scripture and recitation should all be 
onone theme, e. g. 9 " The Cross/ " The Promises," " The Snow,"* 
" Trees of the Bible," " Mountains of the Bible," &c. 

*An illustrated Concert on "The Treasures of the Snow" published by D. Lothrop & 
Co., Boston, was explained, with pictures of snowflakes magnified and enlarged. 



THE BIBLE AND THE SUNDAY SCHOOL. 127 

(2.) Instructiveness. A Concert may be full of instruc- 
tion without being any less popular and spiritual for that rea- 
son. The historical associations of Bible " trees and moun- 
tains" would nobly prepare the way for spiritual work. 

(3.) Spirituality. A Concert, just as surely as a Sermon, 
or lesson of the Sunday School, should be pervaded and crowned 
with spiritual impressions ; e. g., after showing God's wisdom 
as seen in the snow, and also His power, His grace may be em- 
phasized, as typified by the snow, and a powerful spiritual im- 
pression be left on the audience, many of whom would not 
come to hear a formal " Sermon." 



8. Sjmatttt of printing $«ss l*I$s for t\t SrattaBS^oI. 

(1) Invitations to Attendance. 

" Search the Scriptures." j 






Jputoiag rfonsrjjgallonal Swttla*) School, 



isroiR-wiora:, coisn>T. 



Session each Sabbath at 3.00 P.M. 

A corps of earnest Christian Teachers will heartily wel- 
come to their Classes all who desire to study the Bible. 

Adult Members of our Church and Congregation are 
earnestly invited to become Members of the Bible Classes 
of our School Will YOU encourage us by your presence 
next Sabbath? W. B. BUBNRAM, 

Superintendent 



1 Thy Word is a Lamp unto my Feet.' 



h3 

tr 

o 

H 
Pi 



3 



128 



THE BIBLE AND THE SUNDAY SCHOOL. 




* The entrance of Thy Word giveth light. "— Ps. 9. 



tsitzn Jtbetttt* 



ntttfrag 



The Bible-Studying Department 
of the Church. 

H. K. CLISSOLD, SUPERINTENDENT. 

'services begin at Half-past Two o'clock* 

COME. 




Offers a friendly hand 
to thejifan or Woman, 
^oy or Girl, who is not 
attending aroy place of 
worship REGULARLY, 
and in the JTew gtoild- 
ing the (Pastor and Su- 
perintendent vuill try 
to mahe each one feel 
at home among friends. 
The Ilooms for JLdult 
Jrtible Classes have in 
each of them good 
teachers, and any per- 
son can join without 
any ceremony. Enter 
anyroom,take any seat, 
and find a welcome, 

2.30 EVERY SABBATH AFTERNOON. 



i 



Kinney St 

BaldwinSt 

Marshall St 

Scriber's Lane 
Court St 



I 



€RAPEl[ ] 



igi 

: p-: 

: or 



W 



THE BIBLE AND THE SUNDAY SCHOOL. 12!) 

(2) Reception and Record of New Members. 

|cskj) jpapc! St j|. |ible Jdjtrol, 

Davenport Avenue, corner Ward Street. 

New Haven, „ 187 



. _ _ m has to-day 

applied for admission to Membership in our School, and if it is also 

YOUR wish that.. _ join us, please do me the favor to FILL UP 

AND SIGN the blank beloio, tliat we may from it make our School 
Record. 

Be assured, dear friend, if you see fit to commit your to 

our care, we shall seek, by the help of the Master, to do what 

good we can, and will gladly welcome you also as Members or 
Visitors at our School Sessions. 

Yours very truly, 

JNO. E. SEARLES, Jr., 

Superintendent. 



Full Name of Scholar, 

Age, Residence, _ 

Church attended by Parents, 
Your signature, 



130 THE BIBLE AND THE SUNDAY SCHOOL. 



(3) Letters to Teachers and Scholabs. 



" Whatsoever He saitk unto you, do it." 

" Search the Scriptures ; for in them ye think ye have eternal life : and thep 
are they which testify of me" 



Sabbath School, Congregational Church, 

Washington, D. G. „ 18) 

Dear Fellow-Laborer, 

The regular Teacliers' Meeting for the study of the Lesson for 
tJie next Lord's Day, will be held at fi t. 

Will yon not come, and sit with us at the feet of the blessed 
Master 2 Bring any of your friends. 

Affectionately Yours, 

0. F. PRESBREY, 

S. S. Superintendent. 



" Whatsoever ye do, do it heartily as to the Lord and not unto man." 
. ' Oo.ye also into the vineyard, and whatsoever is right, I will give you."* 



THE BIBLE AND THE SUNDAY SCHOOL. 



8*a*fc*t*' gtftUble. 



^omplmwita of 1. J. flinumn to fe fywtiaq* 



OP THE 



Chestnut Street Baptist Sabbath School, 



if J & 



J:uenmg» . — _ 757 



132 THE BIBLE AND THE SUNDAY SCHOOJU 



iif umss mmmh buiday school 



SEDALIJI, rfo., 187 



Dear friend and scholar, — Grace, mercy, andpeac* from Gvd 
the Father, and our Lord Jesus Christ. 

I v:as sorry when I had to mark you absent froK yt/u* dass last 
Sabbath. Are you sick 2 

Our lesson for next Sunday is. „ - 

The topic, „ ! 



The golden text,„... 



Come, regardless of the weather, if your heaWi mil permit, and 
study with us God's blessed Word- "'Inch is fuU of yrtcious promises 
to you. 

Your friend and teacher, 



Kemember the hour — 9.30 a,m. 



THE BIBLE AND THE SUNDAY SCHOOL. 133 

(4) Secretary's Blank. 

Philadelphia, 187 



Superintendent. 



Weather,,. 



OPENING EXERCISES. 
ATTENDANCE. 



3 


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Male.... 

Female . 


Main 

Floor. 


Class 
Room. 


Primary- 
Room. 


Infant 
Room. 


Officers. 


Total. 


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Male •• •••• • •• 




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Female •••••• ••••••••• • 






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Grande 


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CLOSING EXERCISES. 



PliACK BOABD LESSOR 



BSMARKSo 



134 the bible and the sunday school. 
9. Organization of the Primary Class. 

BY MBS. W. P. CRAFTS. 

Does your class number a hundred scholars, more or less, and 
are you perplexed to know how to keep the attendance of so 
many ; how to tell whom you ought to visit on account of ab- 
sence or sickness ; how to learn not only their names, but also 
their souls' needs ; how to give each child a personal share in 
the lesson time ; how to get the interest and attention of all ; 
how to save the distraction and trouble required to hush a 
noise here and quiet a child there ; how to judge of the effect 
of your lesson upon each little heart ; how to make each child 
feel that you are his special friend for Christ's sake. These 
questions are all answered in the following plan. 

Separate the little people into knots of ten, en- 
deavoring to put those of like capacity together. While age 
may be some guide m this matter of grading, the most im- 
portant consideration is a child's power to understand. It may 
be necessary to form more than one class of the same grade. 
It would be better to have less than ten in a class than more. 

Give each little group a teacher who will have them 

in charge during twenty minutes of the session, in which time 
the attendance is marked, the collection taken, and specified 
portions of the lesson taught. Thus each child will receive in 
the class close and personal attention, which should also be ex- 
tended to the home by visiting during the week, especially in 
case of absence or sickness. 

One of the greatest advantages of this class system is found 
in connection with transfers to the general school. In- 
stead of having those who are transferred scattered promis- 
cuously through various classes with strange teachers and 
strange classmates, or even placed together under the same 
teacher, but a new one. the mature classes may be transferred 
at appropriate times with their teachers, thus keeping the rela- 
tions of growing interest and auction unbroken. As a rule, 
transfer children at about eight years ot aare. 



THE BIBLE AND THE SUNDAY SCHOOL. 135 

10. The Value and Use of Sociables. 

AN INSTITUTE CONVERSATION. 

(1) Convention Sociables. During Conventions and 
institutes it is found beneficial, during long sessions, to have 
one or more brief recesses for conversation and becoming better 
acquainted. 

(2) Superintendents' Sociables are of great value. 

The Superintendents of a city, or county, or district, meet in a 
church parlor, or private parlor, and spend a portion of an 
evening sociably in conversation, a portion around the refresh- 
ment table, and a further portion in discussing some topic of 
special interest to Superintendents. 

(3) Primary Class Parties at the teacher's home afford 

great delight and profit. At one time let it be a " bird party/' 
with Bible birds, stuffed and in pictures ; at another time let 
it be a " grape party," a " cherry party," <fcc, gratifying the 
child's love of variety. 

(4) Young Ladies' Sewing Circles at the teacher's 
home may be made delightful for young ladies' classes or young 
girls. 

(5) Five Minute Socia,bles before the opening of the 
Sunday School for each class would be both pleasant and profit- 
able, enabling the teacher to teach with better sympathy and 
adaptation. 



11. An Ancient Keligious Convention. 

NOW these are they that came to David . . . and they 
were among the mighty men, helpers of the war. 



136 THE BIBLE AND THE SUNDAY SCHOOL. 

These were . . . captains of the host : one of the least 
was over a hundred, and the greatest over a thousand. . . 

And David went out to meet them, and answered and said 
unto them, If ye be come peaceably unto me to help me, mine 
heart shall be knit unto you. . . . , then the spirit came 
upon Amasai, who was chief of the captains, and he said, Thine 
are we, David, and on thy side, thou son of Jesse : peace, peace 
be unto thee, and peace be to thine helpers ; for thy God 
helpeth thee. Then David received them, and made them 
captains of the band. And they helped David . . . . : for 
they were all mighty men of valor, and were captains in the 
host. 

For at that time day by day there came to David to help 
him, until it was a great host, like the host of God. 

And these . . . ready armed to the war came to David, 
. . mighty men of valor, famous throughout the house of their 
father ; . . . men that had understanding of the 
times, to know what Israel ought to do ; the heads of 
them were two hundred, . . . expert in war, with all 
instruments of war : . they were not of double 
heart. 

And there they were with David three days, eating and 
drinking : for their brethren had prepared for them. More- 
over they that were nigh them, . . . brought bread . . . 
and meat, meal, cakes of figs, and bunches of raisins, . . . and 
oil, and oxen, and sheep, abundantly : for there was joy in 
Israel. 

And David consulted with the captains of thousands and 
hundreds, and with every leader. And David said unto all 
the congregation of Israel, If it seem good unto you, and that 
it be of the Lord our God, let us send abroad unto our brethren 
everywhere, that are left in all the land of Israel, and with 
them also to the priests and Levites which are in their cities 
and suburbs, that they may gather themselves unto us : And 
let us bring again the ark of our God to us. . . . 

And all the congregation said that they would do so : for the 
thing was right in the eyes of all the people. 



THE BIBLE AND THE SUNDAY SCHOOL. 137 

So David gathered all Israel together, . . , . to bring the 
ark of God from Kirjathjearim 

And David and all Israel played before God with all their 
might, and with singing, and with harps, and with psalteries, 
and with timbrels, and with cymbals, and with trumpets. — 1 
Chron. xii, xiii. 



VI. THE BIBLE AND THE WORLD. 
1. The Bible and the Public Schools. 

BY EEV. C. H. PAYNE, D.D. 
WHAT THE QUESTION IS NOT. 

(1.) It is not a question of the union of Church and State, 
much less of sectarian domination over State institutions. 

(2.) It is not a question of enforcing even religious instruc- 
tion, much less sectarian teaching, compulsorily upon all pupils 
in the public schools of our country. 

(3.) It is not a question of the simple reading of a few verses 
from the Bible in a formal manner, at the opening of our pub- 
lic schools, set over against the peril or probable destruction oi 
the public school system. 

THE REAL ISSUE. 

The question comes to us in this practical form : Shall the 
Bible be kept in the public schools permissively as undeniably 
the best text book of moral instruction extant, or shall it be 
expelled by prohibitory legislation, or proscriptive action oi 
school officials ? 



138 THE BIBLE AND THE SUNDAY SCHOOL. 

In discussing this issue, another question ought to be our 
guide, namely, Which course, the retention or the ex- 
pulsion of the Bible, is likely to be attended with 
the greatest good and the least peril to the schools 
themselves and the nation? "The greatest good to 
the greatest number" is a faif and honorable principle to ap- 
ply to this pregnant question. 

REASONS FOR RETAINING THE BIBLE. 

(1.) The Bible, thus retained as a moral text book, can work 
no real harm to any individual, or to the State ; while its ex- 
pulsion, to say the least, is hazardous to both. It can not be 
justly claimed that the Bible in the schools inflicts actual injury 
to any one. The most that is claimed is that it conflicts with 
the views of certain parties. If this were a serious evil, it 
might be obviated by adjusting the Bible-reading so as not to 
make this exercise compulsory as regards every pupil. To ex- 
pel the Bible for so slight a cause seems the highest unwisdom. 

THE CHRISTIAN CHARACTER OF THE NATION. 

(2.) The expulsion of the Bible by prohibitory enactment 
would be a new departure, in opposition to our entire national 
history, policy and spirit. 

Nothing is clearer than that the theory and practice of our 
Government hitherto have not been that of entire secularism ; 
nothing more evident than that we are, in the truest sense of 
the word, a Christian nation. That this palpable fact should 
be denied or questioned by any one acquainted with our 
national history is almost inexplicable. It argues nothing 
against this fact that the nation and the Church are not in- 
separably joined in legal bonds, nor that the fact is not stated 
in formal terms in the Constitution. Without this, it remains 
a potent and undeniable fact, that fundamentally, traditionally, 
historically, practically, we are a Christian nation. 

Abundant evidence might be adduced : not to emphasize 
the Pilgrim founders of the nation, with their revered Bible and 
their holy Sabbath, and their constant mingling of the sacred 
with the secular, possibly with too much rigiduess, there re- 



THE BIBLE AND THE SUNDAY SCHOOL. 139 

main the opening of the Continental Congress with prayer, the 
resolutions authorizing the importing of tweuiy thousand copies 
of the Bible, approving and encouraging the publication of an 
edition of the Scriptures, resolutions against profanity, ap- 
pointing days of fasting, prayer and thanksgiving, in which 
God, Christ, and the Christian religion are distinctly and re 
peatedly recognised. Our present Congress and State Legia 
latures publicly recognise Christianity, by religious worship 
and the observance of the Christian Sabbath. During the civil 
war, in 1863, the national Senate passed a resolution, "de- 
voutly recognising the supreme authority and just government 
of Almighty God in all the affairs of men and of nations," and 
calling upon the people, "in this day of trouble, by the assur- 
ance of His Word, to seek Him for succor, according to His ap- 
pointed way, through Jesus Christ." Have we one faith or 
religion for times of trouble, and another or none for times of 
peace ? The Christian religion is recognised in our courts of 
justice, in the army and navy, and on the statutes of our Legis- 
latures. In several States it has been declared to be the com- 
mon law. A decision of the court in New York says of Christi- 
anity : " It is, in fact, the religion of the people and ever has 
been, and has been so recognised from the first by Constitu- 
tional Conventions, Legislatures, and courts of justice." A re- 
cent decision of the same State is of the same character. Judge 
Story, speaking of the Constitution, and the reason why Christi- 
anity has no more formal and legal place in it, says : " An at- 
tempt to level all religions, and make it a matter of State 
policy to hold all in utter indifference, would have created uni- 
versal disapprobation." Yet, in the face of facts like these, 
which might be multiplied ad libitum, it is proposed that our 
nation suddenly change its policy — a policy which has made it 
what it is, given it its prestige, prosperity, and power— and as- 
sume an attitude of avowed indifference to Christianity, and 
virtual opposition to the Bible. A change so radical in character, 
so far-reaching in results, if affecting merely civil and political 
interests, would never be made by wise statesmen, except the 
gravest and most certain peril demanded it. How much more 
should we pause and ponder when the proposed change reaches 
to the very foundations of the Government, affects the most 
vital interests of the national well-being, morality, and religion . 



140 THE BIBLE AND THE SUNDAY SCHOOL. 

It is a serious matter for a nation to depart from the teachings 
of so wise and revered a man as Washington ; it is inexpres- 
sibly serious for it to set at naught the wisdom of God's Word, 
and array itself in hostility to that Being whose protection it 
has hitherto sought, and by whose favor it has risen to its lofty 
prominence among the nations of earth. Let it not be replied 
that the nation proposes no such sweeping departure. I reply, 
it is all involved in the proposition now so prominently before 
the country. 

ANTAGONISM OF CHRISTIANITY AND THE STATE THE SEQUENCE 
OF THIS MOVEMENT. 

3. And this leads me to the statement of another and more 
potent reason why I am opposed to expelling the Bible- from 
our Public Schools, namely, because the reasons alleged, and 
the arguments adduced therefor, if followed to their legitimate 
sequences, will inevitably place this nation in direct antagonism 
to the Christian religion, and foster a spirit of atheism and in- 
fidelity fatally destructive to its highest interests. Understand 
me. I do not charge that this is the thought or purpose of 
any considerable number who advocate this policy. I simply 
affirm that it is the logical result, and will be the practical 
working of the system when carried out as proposed. 

As I have before stated, it is not the simple matter of the 
formal reading of a few passages from the Bible, though even 
that may have a far more potent influence on the youth of our 
land than is apparent at first thought. But the question, 

when reduced to its last analysis, which form it is 
rapidly assuming, is this: Shall Christianity be 
abolished from our national life? Of course, by 
national life I do not mean the life of every man in the nation, 
but the nation as such in its national capacity. Shall it con- 
tinue, as in the past, to recognise Christianity as, in a general 
sense, the religion of the people, and, as heretofore, conform the 
national administration to the general spirit and requirements 
of Christianity 1 or shall it cease all such recognition and con- 
formity, aud become equally indifferent to all religions and no 
religion 1 This, I repeat, is the real issue, which we must not 
suffer ourselves to lose sight of in the wordy strife about minor 



TOE BIBLE AND THE SUNDAY SCHOOL. 141 

issues, nor accept any mere denial of it. Let us, rather, care- 
fully and impartially examine for ourselves the positions 
and arguments of the advocates of expulsion, and 

see whither they must lead the nation, and what must be their 
logical results. 

It is asserted that the State should assume the position oi 
absolute separatism from all religion, and stand upon the plat- 
form of utter secularism, equally favorable or neutral to every 
form of religious faith or unfaith, and treating all with un- 
qualified impartiality. "Hands off" are the two expressive 
words which "summarize " the new policy that the State is 
urged to adopt toward all religions. And this theory has in it 
a semblance of equity and wisdom at first view. But let us see 
what it will lead to when applied to our nation in its present 
relations to Christianity. The State honestly accepting this 
doctrine must at once assume the aggressive in a direct attack 
upon Christian institutions, laws, and usages. It must begin 
this fearful work of demolition on its own structure ; tear up 
its own strong foundations, which were laid in sacrifices, toils, 
and tears, and cemented with blood ; pull down its own grand 
pillars of strength and beauty, which have so long supported 
the national edifice ; go through the sacred national temple, so 
long revered, scourge in hand, to drive out, not those who de- 
file it by godlessness, extortion, corruption, and the whole vile 
brood of unchristian parasites, but to expel every fair and 
beautiful form that bears the legend " Christian " on its chaste 
brow ; every law transcribed from the higher code sent down 
to us from heaven; every custom derived from God's Book, 
and garlanded with flowers of celestial beauty. Ah, what a 
mission is this on which to send the pure goddess of our loved 
Kepublic'* Say not this is an unwarranted figure of speech, 
overstating the issue. Not so. Carry out the theory proposed, 
and the nation must cease to recognise Christianity any more 
than it does Mohammedanism or Buddhism. It must assume 
the role of propagandist of its new policy against Christianity. It 
must be equally just or indifferent toward all religions, repeal 
every law distinctively Christian from the statutes of the seve- 
ral States ; abolish all Sabbath laws, and all national and 
legislative observance of the Sabbath ; take the Bible from 
every court of justice and State institution; drive every char> 



142 THE BIBLE AND THE SUNDAY SCHOOL. 

lain from the national Congress, legislative halls, the army and 
navy ; and cease all prayer to a God in whom some of its sub- 
jects do not believe, and from whom the nation has proposed 
to itself absolute separation. The President and several 
Governors oi the States must write no more proclamations re- 
cognising God ; appoint no more fast days or thanksgivings ; 
and if, as not many years agone, national calamity should 
again befall us, and the black cloud of war cast its awful 
shadow over our fair land, and our noble sons fall by thousands 
into bloody graves, there must be no more invoking the " God 
of our fathers • " for times have changed, and we have made 
" progress " and torn off the shackles of " tyrannous customs," 
and Jehovah is no longer the nation's God ; but a universal 
nothingness has been set on His throne, and the people must 
make their moan and shed their tears and bury their slaughtered 
dead, with no national appeal to the " God of Battles " to stay 
the scourge and save the imperilled nation. 

This doctrine of State neutrality and utter separation from 
the Church is delusive. In our wholesome zeal against the 
formal legal union of Church and State, we are in danger of 
swinging over to a rash and untenable extreme. 

It is claimed that the Bible itself teaches this doctrine — that 
Christianity, being a spiritual religion, must win its way en- 
tirely by spiritual forces. A half truth misapplied to the ques- 
tion at issue. If it means anything in this connection, it means 
that the State is to have nothing to do with religion, and religion 
is to have nothing to do with the State. 

The Church has an imperative command to propagate the 
Gospel. How, if not by aid of civil authority 1 Her mission- 
aries stand before the turreted walls of China or Japan with 
their closed and guarded gates. How shall they gain ingress 
with God's Book and message of salvation, except through 
treaty stipulation by the government of which they are sub- 
jects 1 But this is virtually in violation of the doctrine of non- 
interference and neutrality on the part of the State, and non- 
reliance on government aid on the part of the Church. 

As a matter of fact the State does, and must, maintain a 
somewhat intimate connection with the Church. No Church 
organization is formed but the State regulates the appointment 
of its trustees and the tenure of its property. There is a wide 



THE BIBLE AND THE SUNDAY SCHOOL. 14;i 

difference between enforcing religion and recognising it. The 
one it may not do ; the other it may and must. But the argu- 
ment, by which it is sought to strengthen the demand for ex- 
pelling the Bible, claims that the State shall not recognise the 
Christian religion because, forsooth, it can not equally recog- 
nise any and every religion which a few of its subjects may 
choose to adopt. The principle being a false one, either wholly 
impracticable or wholly destructive of Christianity in the 
national life, the argument becomes invalid, and the Bible should 
remain in its stronghold unaffected by the false and faulty 
reasoning. 

WHAT THE CONSCIENCE ARGUMENT AMOUNTS TO. 

Equally false in principle and impracticable in application is 
the argument for expelling the Bible from our 
schools because its reading is said to be offensive 
to the consciences of some parties. Here, again, we* 

have a seeming truth overlying a fatal error. The theory that 
the Government must accommodate its laws and administration 
to the consciences of its several subjects is untenable and sub- 
versive of the very ends of government. What kind of a gov- 
ernment would that be that was adjusted to the universal con- 
science of its subjects 1 What laws could it make and enforce 1 
A law against polygamy would be very offensive to the con- 
sciences of the Utah saints. Shall this disgraceful blot upon 
our civilization thus be encouraged by the nation, and no legal 
barrier raised against its spread, out of respect to the consciences 
of its adherents ? Such must be the attitude of the Govern- 
ment, if the conscience argument is valid. So, many consciences 
are offended by a law inflicting capital punishment for murder. 
Must the nation prohibit the enactment of such laws, or the 
State respect the consciences of such so as to repeal existing 
laws for their accommodation] The conscience of the Com- 
munist is offended by the rich man's hoarded capital, while the 
poor man lacks for bread, and so he demands laws of equal- 
ization. Nay, there are multiplied thousands of poor men in 
this country who are grievously offended at the supposed in- 
equality which exists between capital and labor— the rich and 
the poor— and the clamor for what is called justice and equality 



144 THE BIBLE AND THE SUNDAY SCHOOL. 

is becoming more and more serious. Shall the Government 
undertake to accommodate itself to every man's conscience in 
regard to this vital subject, pass agrarian laws, and establish a 
community of goods 1 Will that portion of the press, which ia 
so zealous in advocating this universal conscience argument, 
carry it forward in its application to these and similar ques- 
tions ? The Chinese conscience is opposed to telegraph lines. 
They have a religious superstition respecting them, and believe 
them the source of incalculable spiritual evil, so that a telegraph 
wire will not be tolerated in China. Ought not our Govern- 
ment to respect the consciences of these honest, hard-working 
subjects, and forbid the erection of telegraph lines ? nay, de- 
molish those already established % Do you smile and say, if 
the Chinese don't like our telegraphs let them return to China, 
whence they came, and not expect us to conform our laws and 
usages to their beliefs 1 Ah, well, that would seem to be a 
very fair way of putting the case ; but let that same argument 
be applied to those who oppose the Bible in the schools and the 
observance of the Sabbath, and other usages of our Christian 
civilization, and the cry of bigotry, sectarianism, and persecu- 
tion is raised. That, certainly, is a poor principle which can 
not be equally applied to questions of similar character. There 
is yet another and quite numerous class of our people — not the 
latest comers of our free land, but among the earliest and wor- 
thiest of the nation's subjects — whose consciences are offended 
by the practice of war. Is it the policy of the Government not 
to conflict with the conscientious and religious belief of these, 
its excellent Quaker subjects % Where would our nation have 
been to-day had such been its policy? A broken, ruined, 
buried republic. Does any one reply, "The State does not 
force them to bear arms % " Neither does it enforce, or pro- 
pose to enforce, the actual reading of the Bible upon any one 
conscientiously opposed to it. The parity of reasoning is this : 
The State does not abandon its war policy — abolish its army 
and navy — because of the Quaker's conscience, and it taxes him 
for the expenses of a war waged for the national good. Pre- 
cisely this has been its policy in regard to the Bible in the pub- 
lic schools, and the taxation of all its subjects, irrespective of 
religious beliefs, for the common good. The fact is, that this 

entire conscience argument fails and falls the mo- 



THE BIBLE AND THE SUNDAY SCHOOL. 14^ 

ment it is subjected to logical and practical tests. 

The State, in order to its OAvn safety and perpetuity, must rise, 
not merely above the prejudices and superstitions of many of 
its subjects, but above their varying individual consciences as 
well. In other words, there must be a national policy, based 
upon a national conscience, to secure national prosperity. Yet 
this weak and utterly indefensible argument is the chief and 
strongest one employed in the campaign against the Bible in 
our schools. Can you or I accept as valid a reason which wo 
see to be so absolutely shallow and groundless 1 

THE LEGAL POSITION EXAMINED. 

Let us look at the reason alleged for expelling the Bible from 
the public school on the principle that it is unjust to tax the 
Catholics, and others, for the support of a system in which 
there is anything conflicting with their consciences. This is 
the ground taken by distinguished authority, when the ques- 
tion was directly before you in the courts in this State. It was 
affirmed that the Catholics were " punished, every year, for be- 
lieving as they do, to the extent of two hundred thousand dol- 
lars, and to that extent those of us who send our children to 
these excellent common schools become beneficiaries of the 
Catholic money.'' This is held up in the light of injustice, if 
not absolute dishonesty. The principle, then, is clearly an- 
nounced that the State ought not to impose a tax upon any of 
its subjects for the maintenance of that which offends their 
consciences. 

I have already shown how this principle applies to the 
Quakers and their anti-war belief, and how the Government 
does not, and can not, change its policy for them. I will now 
go one step further, and show how the application of this prin- 
ciple will inevitably destroy our entire common school system 
itself; for these very Catholics, to whom this concession has been 
made in Cincinatti, chiefly for the very reason alleged above, 
are just as conscientiously opposed to the common 
schools themselves, without the Bible. Nay, that is 

the chief object of Catholic opposition— the so-called godless 
education of their children in secular common schools. To 
quote Catholic authorities on this point were almost to insult 
J 



146 THE BIBLE AND THE SUNDAY SCHOOL. 

your intelligence. The Pope declares such education outside 
of the Church to be a "damnable heresy." Archbishop Pur- 
cell affirms : u We, as Catholics, can not approve that system 
of education for youth which is apart from instruction in the 
Catholic faith and the teaching of the Church," and charges his 
clergy to admit no boy or girl to " first communion who will 
not have attended a Catholic school for t\~o years before,' ' etc. 
This is the position taken by their chief clergy, and leading 
official Church organs. A true Catholic would prefer our ver- 
sion of the Scriptures in the school to an absolutely secular and 
godless education. Now the argument used so effectively in 
favor of removing the Bible, because is was unjust to impose 
a tax upon the Catholics against their conscience, applies 
with equal, and even greater force to the public school itself ; 
and when applied, as it is now clamorously demanded, and will 
be pressed with the indomitable zeal which characterizes that 
Church, the irresistible logic of the application is this — either 
we must remove the school tax from the Catholics, and all other 
persons who feel their consciences oppressed, or divide the 
school fund with them and all other denominations demanding 
it. In either case the common school system goes down in 
completest and most hopeless ruin. For Jew, German, Infidel, 
Presbyterian, Methodist, and Quaker have an equal right to re- 
lief from taxation or division of money with the Catholic. 

Strange that acute minds in using this argument of unjust 
taxation could not see that they used a two-edged sword which 
in the hands of those for whose defence it was drawn would 
smite the cherished common school to the very death. Thus 
is it ever with unguarded concessions to unreasonable though 
popular demands. The concessions quell the* clamor for a 
moment, only to give it new strength, and new weapons oi 
warfare more destructive and fatal. What was gained by the 
concession made in Oincinatti by expelling the Holy Book of 
God from the schools ? Were the Catholics better pleased or 
satisfied ? A teacher in one of the city schools informed me 
that in one month, a year and a half ago, over two hundred 
Catholic children were removed from his school. The priest 
had been through his district, and demanded that Catholic 
parents should withdraw their children from the Public Schools, 
though there was no offensive Bible-reading in the schools at 



THE BIBLE AND THE SUNDAY SCHOOL. 147 

that time. True, many of these have since returned, b. 
►try vigilance can hardly prevent all Catholic youth 
improving the super or advantages offered in our excellent 
school system. Again, I ask, shall we accept argument* 
the expulsion of the Bible, which cany with them such fatal 
logical results 1 

THE RESULT OF ANTI-BIBLE LAWS ON THE SCHOOLS. 

Prohibit the Bible in the Common Schools because of its 
religious teachings, and you adopt a principle which, carried to 
its logical and practical results, will entirely revolutionize 
our present text-books and methods of teaching, 
produce endless discord in our Public Schools, and 
render their continuance an impossibility. It is not the bound 
volume called the Bible to which objection is made. It is the 
teachings of the Bible in whatever form presented. A manual 
of devotional and moral excerpts from the inspired volume 
would be as objectionable. Any book that in any way incul- 
cates the Christian religion must and will come under the ban 
lis proscribing principle. And if there be truth or force in 
the principle, it ought to be rigorously and universally applied. 
Every reader, every text-book of history, physiology, astronomy, 
or any other study, that has in it any extracts from G 
Word, any Christian teaching, any allusion to God, indeed, as 
trie Supreme Being, is an offensive form of religious teaching, 
and must be prohibited, or some one's conscience is offended. 
: a wholesale process of expurgation in our text-books is 
demanded, by the inevitable logic of our new and much- 
: ed principles of no religious teaching in the Public Schools ! 
easy it is to use words without considering their mean- 
ing ; to advocate and inaugurate measures without reflecting 
upon their results ! The very imprint in the text-books of our 

Is is itself a most decided and emphatic teaching of a 
ligious tenet" — A.D. ; what is it but the most potent and 
at argument for the Christian religion, flaunted most 
- in the face of every pupil, be he from atheist, • 
or pagan household ? 

etical result of this style of argument is ah 
and is full of evil portent. 



148 THE BIBLE AND THE SUNDAY SCHOOL. 

A certain school board passed a resolution that "no religious, 
pagan or atheistic tenets" should be taught in the schools 
under their control. A Chinese boy was overheard by the 
teacher using the most horrible oaths. The teacher kindly 
reprimanded him, and two days afterwards received a note 
from one of the School Board, reprimanding her for her laud- 
able efforts to correct the boy's fearful profanity, the note clos- 
ing thus : " You must see that this is entirely inconsistent 
with the recent resolution of the Board, prohibiting you from 
teaching religious, pagan, or atheistic tenets. If your course is 
persisted in, I shall be compelled to bring the matter to the 
attention of the Board." The teacher sends the statement of 
facts and the letter to the editor of a religious paper, and asks 
what she shall do. Yes, that is the question which will soon 
be asked by thousands of teachers all over the country, and by 
thousands of parents, too, who do not care to have their chil- 
dren educated in a school where profanity must not be mildly 
corrected, and the name of God cannot be reverently uttered. 

BIBLE-LOVING PEOPLE ALSO HAVE CONSCIENCES. 

There are other people than Catholics and Atheists who 
have consciences, and who would prefer to have their children 
educated with well instructed consciences ; and if the Public 
School is to become such a hot-bed oi infidelity and vice as is 
here but dimly foreshadowed, these will also let their voice be 
heard, and, if in vain, the Public School will be abandoned to 
totter into quick decay, as it ought when robbed of its fairest 
and worthiest features. 

Teachers in Cincinatti have been subjected to most unjust 
persecution for illustrating the evidence of benevolent design 
in the human system, in classes studying physiology. The 
Supreme God is already proscribed from some of the schools, 
and the fearful process of atheizing our youth will go on, un- 
less we resist it with a unanimity and energy not yet manifested. 

THE TRUE POLICY. 

*!. What, then, is the one only course of wisdom and of 
safety ] This, surely : Let the Bible be an unprescribed textr 



THE BIBLE AND THE SUNDAY SCHOOL. H9 

book in our Public Schools, with its priceless teachings and its 
silent yet potent influence ; and if any are conscientiously op- 
posed to reading it let them be excused. But, for the sake of 
the nation and the schools and youth of our country, lay no 
rude hand of prohibition on God's Holy Word. No expul- 
sion, no compulsion, is the true policy. The plea 
that the Bible is a sectarian book is utterly unfounded. How 
any Protestant can accept such a charge is inexplicable. The 
admission is fatal to its claims of Divine authority and univer- 
sal acceptance. Such admission puts it on a level with the 
Koran, and other so-called sacred books. It is a message from 
the universal God to universal man. The fact that all men 
have not yet accepted it as such, changes not its character, 
abates nothing from its claims or authority. On no other 
theory can it be urged on all men every where. I am amazed 
that a believer in the divinely-inspired volume should admit it 
to be a sectarian book. The difference between the Douay 
version and that in common use is but slight, not fundamental. 
No, it is Jehovah's own Book, who is no sectarist, but the all- 
Creator, all-Father, the eternal and sovereign God of the uni- 
verse. 

Let the nation also maintain its past and present Christian 
status, to abandon which would be at infinite peril. Xo in- 
justice is thus done to any man, because all its subjects came 
under our national segis when it bore the Christian sign. The 
partnership argument, to the effect that every latest comer is a 
member of the national firm, on equal footing with all the 
others, and because voluntarily seeking the protection of our 
Government, and paying a meagre tax for priceless privileges 
enjoyed, he is therefore entitled to full power and liberty to 
change our entire national structure, will hardly stand the test 
of close scrutiny. It should not be forgotten that some things 
were established before the new partners were admitted, and 
they came with full knowledge of our national character and 
institutions. Yes, let them come, one and all, from every land 
into the partnership of liberty's grand heritage, if they will- 
but come to enjoy and not destroy, the costly boon. 
Shall not these be the changeless conditions on which all shall 



150 THE BIBLE AND THE SUNDAY SCHOOL. 

come and all remain : the Bible in the Public Schools intact— 
the nation's text-book, and the nation's chait and charter, with 
the national historic Christian faith inviolate and perpetual 1 



2. The Bible and Temperance. 

Miss Frances E. Willard, of Chicago, gave one of those elo- 
quent, thoughtful and impassioned addresses which she so well 
knows how to deliver. She told how her heart had been 
aroused when the women went crusading two years ago ; how 
she threw aside her books and found the salvation of human 
souls more precious than literature and art. She claimed of 
/oters protection for our homes, our women and children, and 
:he institutions of our native land from the rum-demon ; of the 
3dds against us in a cause where there are twelve grog-shops 
:or one church, twelve barkeepers for one minister. She spoke 
)f the happiness of engaging in the work, and of the beauty of 
she term " lady," not only as a giver of bread, its old Saxon 
meaning, but also as the giver of the bread of life. She said : 
" If it is good to work as a sculptor in the plastic clay and 
chiseled marble, it is better to mould the hearts of humanity ; 
if it is well to paint with the brush of the artist, it is better to 
restore the image of God in faces which have lost it. If it is 
good to study the architecture of the mediaeval world, it is bet- 
ter to teach about the great Temple of which men are the liv- 
ing stones ; if it is sweet to study the laws of musical tones, it 
is better to evoke the music of the heart's .ZEolian harp. And 
I am happier to remember day by day that Jack, the sailor on 
Lake Michigan, is praying for me than' if I stood in the fore- 
most rank of what all the world call rich and noble." Miss 
Willard then told of the last charge of her only sister — whose 
life and death she has embodied in her little volume entitled 
" Nineteen Beautiful Years \ " which she delivered to her 
audience. " I want you to tell every one to be good." 



THE BIBLE AND THE SUNDAY SCHOOL. 



io\ 



3. The Bible and Universal Brotherhood.* 

We desire to mention in this connection the Foreign Sun- 
day School Association of which Mr. Albert Woodruff, of 
York, is President, whose work is to establish Sunday Schools 
on the continent of Europe, where until recently they were un- 
known, being introduced by Mr. Woodrufi himself. The work 
is one of the noblest and wisest of missionary agencies, and 
ought to receive from the Sunday Schools of Canada and the 
United States, a generous financial support. As we reach the 
children of Europe, we shape its future, and in no way can the 
rationalism and superstition of those old Kingdoms be more 
surely counteracted than by the planting of these Christian 
"Childrens' Services" as they are called. ' — W. F. C. 



ARISE AND SHINE. 



MART A. LATHBURY. 



#3E5 



P. P. BLISS. 






S3 



1. Lift up, lift up thy 

2. Yet who, re - nowned in 



voice 
state 



with sing - ingr, 

or sto - ry, 



S r - 



I 



*££ 



■&=& 




-4ft &■ 



'—&—!= 



y Jut- 




land, with strength lift up . 
en - ter while the King- 

0L. -0L &l l 



7 £y 



fe? 



=§= 



thy voice ! The king 
. host waits? What star 



e 



m 



=fca=i 



* Psa. cxxxiii. 



L52 THE BIBLE AND THE SUNDAY SCHOOL. 




earth are bring-ing' Their treas - ures to thy gates — re - joice ! 
when His glo - ry Shines through the half un - fold - ed gates? 




CHORUS. 




Arise and shine in youth im-mor-tal, Thy light is come, thy King appears ! Be- 




yond the Cent-ury's swing-ing portal, Breaks a new dawn— the thous-and years t 

rs sts /rs 



>-m-m-* 



& 



Jei^sz^szte: 






m 



' pp*fr#3=tt 



. Through wave and wilderness He sought 
thee, 
For thou wast precious in His sight ; 
Shone on thy night of bloody and brought 

thee 
Through pain and peril to the light. 

Arise and shine, &c. 



5. Lift up the g-ates ! bring forth oblations 
One crowned with crowns a message 

brings. 
His word a sword to smite the nations ; 
His name — the Christ, the King of kings. 
Arise and shine, &c. 



6. He comes ! Let all the earth adore Him ; 
The path His human nature trod 
Spreads to a royal realm before Him, 
The Life of life, the Word of GOD ! 

Arise and shine, &c. 



4. And shall His flock with strife be riven? 
Shall envious iines His church divide, 
When He, the Lord of earth and heaven, 
Stands at the door to claim His bride ? 
Arise and shine, &c. 

Copyrighted, 1876, by John Church & Co. 

Also published in Sheet Music form by 

J-OHCISr CHUKCH cSs CO. 

Publishers of Sabbath School and Church Music Books, 

By Permission. CINCINNATI, OHIO. 



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Also an outline of the Bible Readings and Bible Studies of the 

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LIBRARY OF CONGRESS 





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